Dr. Scudder's tales for little readers about the heathen

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: I THEOLOGICAL SEMIN IRY. I '

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'Vd^ rThS "SS? 1849
Scuider, John, 1798-1855.
Dr. Scudder'S taxes lor
little readers about tne i

'^'^^.^T'.

^/98-1855

DR. SCUDDER'S
TALES

FOR

LITTLE READERS,

ABOUT

THE HEATHEN.

PUBLISHED BY THE

AMERICAN TRACT SOCIETY,

ISO NASSAU-STREET, NEW YORK.

|g4f

The following work, so fai as the Hindoos are con-
cerned, is principally a compilation from the writings
of Duff", Dubois, and others.

Should the eyes of any Christian father or mother
rest upon it, I would ask them if they have not a son
or a daughter to dedicate to the missionary work.
The duty of devoting themselves to this work of
Christ, or at least, of consecrating to it their money,
their efforts, and their prayers, is the great duty to
be perseveringly and prayerfully impressed on the
minds of our children. A generation thus trained
would, with aid from on high, soon effect the moral
revolution of the world. Blessed will be that father,
blessed will be that mother, who shall take any part
in such a training. And I would add, too, blessed
will be that pastor, and blessed will be that Sabbath-
school teacher, who shall come up to their help.

Entered according to Act of Congress, in the year 1S49, by

O. R. KINGSBURY,
in the Clerk's Office of the District Court for the Southern

District of New York.

CONTENTS

CHAPTER I.
General Remarks, 7

CHAPTER II.
The Color ami Ornaments of the Hindoos, .... 11

CHAPTER III.
Dress, Houses, Eating, and Salutation of the Hindoos, . 21

CHAPTER IV.
Marriage among the Hindoos, 31

CHAPTER V.
Death and Funerals among the Hindoos, 37

CHAPTER VI.
The Gods of the Hindoos, 13

CHAPTER VII.
The Three Hundred and Thirty Millions of the Gods of the
Hindoos — The Creation of the Univer.se — The Transmigra-
tion of Souls — The diflerent Hells, 47

CHAPTER VIII.
Hindoo Castes, 53

CHAPTER IX.
Hindoo Temples — Cars — Procession of Idol.-*, . . . . C2

CHAPTER X.
Festivals of the Hindoos, .... 73

CHAPTER XI.
The worship of the Serpent, 7i)

6 CONTENTS

CHAPTEH XII.
The River Ganges, 83

CHAPTEH XIII.
The Goddess Durga, 92

CHAPTER XIV.
The Goddess Karle, 102

CHAPTER XV.
Self-tortures of the Hindoos, 112

CHAPTER XVI.
The Suttee, or Burning of Widows, 126

CHAPTER XVII.
Horrid Cruelties of the Kliunds, 137

CHAPTER XVIII.
The revengeful Nature of the Hindoo Religion, . . . 155

CHAPTER XIX.
The Deception of the Hindoos, 158

CHAPTER XX.
Superstition of the Hindoos, 160

CHAPTER XXI.
Burmah, China, etc., etc., 165

CHAPTER XXII.
The duty of Praying and Contributing for the Spread of the
Gospel, 176

CHAPTER XXIII.
Personal Labors among the Heathen, ...... 195

CHAPTER XXIV.
Success of the Gospel in India and Ceylon, . 207

PEUTCSTOIT
DR. ^Uf^pi^Kl^GlCiiL /

TALES FOR LITTLE' MBERS,

ABOUT THE HEATHEN.

CHAPTER I.

GENERAL REMARKS.

My dear Children — When I was a little
boy, my dear mother taught me, with the ex-
ception of the last line, the following prayer :

" Now I lay me down to sleep,
I pray the Lord my soul to keep ;
If I should die before I wake,
I pray the Lord my soul to take ;
And this I ask for Jesus' sake."

Though I am now more than fifty years old,
I often like to say this prayer before I go to
sleep. Have you ever learned it, my dear

8 TALES ABOUT THE HEATHEN.

children ? If you have not, I hope that you
will learn it noiv ; and I hope, too, that when
you say your other prayers at night, you will
also say this. I think that you would be glad
to see how this prayer looks in the Tamul lan-
guage— the language in which I am now
preaching the Grospel, and in which I hope
that some of you will hereafter tell the heathen
of the Saviour. The following is a translation
of it:

[lu Qu T /Ti-rey <5 skeins Q&TSry cm u (S zk QcK) 637

I wish that all the little heathen children
knew this prayer ; but their fathers and moth-
ers do not teach it to them. Their fathers and
mothers teach them to pray to gods of gold, or
brass, or stone. They take them, while they
are very young, to their temples, and teach
them to put up their hands before an idol, and
say, " Swammie." Swammie means Lord.
As idolatry is the root of all sin, these children,
as you may suppose, in early life become very
wicked. They disobey their parents, speak

GEN H R A I- R I'. M A Fi K f< . y

bad words, call ill names, swear, steal, and
tell lies. They also throw themselves on the
ground in anger, and in their rage they tear
their hair, or throw dirt over their heads, and
do many other wicked things.

Let me give you an instance, to show you
how they will speak bad words. A few months
ago, a little girl about twelve years of age
was brought to me, with two tumors in her
back. To cut them out, I had to make an in-
cision about eight inches in length ; and as one
of these tumors had extended under the shoul-
der-blade, she suffered much before the opera-
tion was finished. AYhile I was operating she
cried out, "I will pull out my eyes." "I will
pull out my tongue." " Kurn kertta tayvun."
The translation of this is, '' The blind-eyed
god." By this expression, she meant to say,
What kind of a god are you, noiPto look upon
me, and help me in my distress? If this little
girl had had a Christian father to teach her to
love the Saviour, she would not have used
such bad language. But this father was even
more wicked than his daughter, inasmuch as
those who grow old in sin, are worse than
those who have not sinned so loner. T never

10 TALES ABOUT THE HEATHEN.

saw a more hard-hearted parent. That he
was so, will appear from his conduct after the
operation was finished. He left his daughter,
and went off to his home, about forty miles
distant. Before going, he said to his wife, or
to one who came with her, " If the child gets
well, bring her home ; if she dies, take her
away and bury her."

I hope, my dear children, that when you
think of the wicked little girl just mentioned,
you will be warned never to speak bad words.
God will be very angry with you, if you do.
Did you never read what is said in 2 Kings,
2d chapter and 23d verse, about the little chil-
dren who mocked the prophet Elijah, and spoke
bad words to him. 0, how sorry must they
have felt for their conduct, when they saw the
paws of those great bears lifted up to tear them
in pieces, and which did tear them in pieces.
Besides all this, little children who speak bad
words can never go to heaven. God will cast
them into the great fire. Have you ever
spoken bad words ? If so, God is angry with
you, and he will not forgive you unless you
are sorry that you have done so, and seek his
forgiveness through the blood of his dear Son.

COLOR OF THE HINDOOS. H

CHAPTER II.

THE COLOR AND ORNAMENTS OF THE HINDOOS.

My dear Children — If you will take a piece
of mahogany in your hands, and view its dif-
ferent shades, you will have a pretty good rep-
resentation of the color of a large class of this
heathen people — I say, of a large class, for there
is a great variety of colors. Some appear to
be almost of a bronze color. Some are quite
black. It is difficult to account for the difter-
ent colors which we often see in the same fam-
ily. For instance, one child will be of the red-
dish hue to which I just referred ; another will
be quite dark. When I was in Ceylon, two
sisters of this description joined my church.
One was called Sevappe, or the red one ; the
other was called Karappe, or the black one.

This people Very much resemble the English
and Americans in their features. Many of
them are very beautiful. This remark will
apply particularly to children, and more espe-
cially to the children of Brahmins and others,
who are delicately brought up. But however
beautiful any of this people may be, they try

12 TALES ABOUT THE HEATHEN.

to make themselves appear more so, by the
ornaments which they wear. These ornaments
are of very different kinds, and are made of
gold, silver, brass, precious stones, or glass.
All are fond of ear-rings. Sometimes four or
five are worn in each ear, consisting of solid
gold, the lower one being the largest, and the
upper one the smallest. Some men wear a
gold ornament attached to the middle of the
ear, in which a precious stone is inserted.
Sometimes they wear very large circular ear-
rings, made of the wire of copper, around
which gold is twisted so as to cover every part
of it. These are frequently ornamented with
precious stones. [The females, in addition to
ear-rings, have an ornament which passes
through the rim of the ear, near the head, half
of it being seen above the rim, and half of it
below it. An ornamental chain is sometimes
attached to this, which goes some distance
back, when it is lost in the hair. They some-
times also wear a jewel in the middle of the
rim of the ear, and another on that little for-
ward point which strikes your finger when
you attempt to put it into the ear. Nose jew-
els also are worn. Sometimes three are worn

HINDOO (JRN AMKNTS. ] ;^

at the same time. Holes are made through
eaeh side of the lower part of the nose, and
through the cartilage, or that substance which
divides the nostrils, through which they are
suspended. The higher and wealthier females
wear a profusion of ornaments of gold and
pearls around the neck.

A very pretty ornament, about three inches
in diameter, having the a])pearance of gold, is
also frequently worn by them on that part of
the head where the females in America put up
their hair in a knot. In addition to this, the
little girls sometimes wear one or two similar
but smaller ornaments below this, as well as
a\i ornament at the end of the long braid of
hair which hangs down over the middle of their
backs. Occasionally the whole, or the greater
part of this braid is covered with an ornament
of the same materials with those just described.
They also wear an ornament extending from
the crown of the head to the forehead, just in
that spot where the little girls to whom I am
writing part their hair. Attached to this, I
have seen a circular piece of gold filled with
rubies. Rin<?s are worn on the toes as well as
on the fin2-ers. and bracelets of s^old or silver

14 TALES ABOUT THE HEATHEN.

on the wrists. Anklets similar to bracelets,
and tinkling ornaments are worn on the ankles.
The poor, who cannot afford to wear gold or
silver bracelets, have them made of glass
stained with different colors. I have seen
nearly a dozen on each wrist.

The little boys wear gold or silver bracelets ;
also gold or silver anklets. I jnst alluded to
finofer-rinsrs. I have seen a dozen on the same
hand. In this part of the country, the little
opening which is made in the ears of the chil-
dren is gradually distended until it becomes
very large. At first, the opening is only large
enough to admit a wire. After this has been
worn for a short time, a knife is introduced
into the ear in the direction of the opening,
and an incision made large enough to admit a
little cotton. This is succeeded by a roll of
oiled cloth, and by a peculiar shrub, the Eng-
lish name of which, if it has any, I do not
know. When the hole becomes sufficiently
large, a heavy ring of lead, about an inch in
diameter, is introduced. This soon increases
the size of the opening to such an extent, that
a second, and afterwards a third, a fourth, and
a fifth ring are added. By these weights, the

HINDOO ORNAMENTS. 15

lower parts of the ear are drawn down some-
times very nearly, or quite to the shoulders.
Not unfrequently the little girls, when they
run, are obliged to catch hold of these rings to
prevent the injury which they would receive
by their striking against their necks. I need
hardly say, that in due time, these rings are
removed, and ornamented rings are substituted.

A different plan is pursued with the Moham-
medan little girls. They have their ears bored
from the top to the bottom of the ear. The
openings wdiich are at first made are small,
and are never enlarged. A ring is inserted in
each of these openings. I have seen a little
girl to-day in whose ears I counted twenty-
four rings.

Flowers in great profusion arc sometimes
used to add to the adornment of the jewels.

I cannot conclude my account of the jewels
of the little girls, without giving you a descrip-
tion of the appearance of a little patient of
mine who came here a few days ago, loaded
with trinkets. I will give it in the words of
my daughter, which she wrote in part while the
girl was here. " On the I7th, a little dancing-
girl came to see us. She was adorned with

16 TALCS An OUT THE HEATHEN.

many jewels, some of which were very beautiful.
The jewel in the top of the ear was a circle,
nearly the size of a dollar. It was set with
rubies. Nine pearls were suspended from it.
In the middle of the ear was a jewel of a dia-
mond shape, set with rubies and pearls. The
lowest jewel in the ear was shaped like a bell.
It was set with rubies, and from it hung a row
of pearls. Close by the ear, suspended from
the hair, was a jewel which reached below her
ear. It consisted of six bells of gold, one
above the other. Around each was a small
row of pearls, which reached nearly to the bell
below, thus forming a jewel resembling very
many drops of pearls. It is the most beautiful
jewel that I ever saw. In the right side of
her nose was a white stone, set with gold, in
the shape of a star. From it hung a large
pearl. There was a hole bored in the partition
betw^een the nostrils. This hole had a jewel
in it, about an inch in length, in the middle of
which was a white stone with a ruby on each
side. It also had a ruby on the top. From
the white stone hung another, of a similar
color, attached to it by a piece of gold. In the
left side of the nose was a jewel about an inch

IIINnOO ORNAMENTS. 17

in diameter. It was somewhat in the shape
of a half-moon, and was set with rubies, pearls,
emeralds, etc. etc. This jewel hung below her
mouth. On the back of her head was a large,
round gold piece, three inches in diameter.
Another piece about two inches in diameter,
hung below this. Her hair was braided in
one braid, and hung down her back. At the
bottom of this were three large tassels of silk,
mounted with gold. Her eyebrows and eye-
lashes were painted with black. Her neck
was covered with jewels of such beauty, and
of such a variety, that it is impossible for me
to describe them. Around her ankles were
lars^e rinses which looked like braided silver.
To these were attached very many little bells,
which rung as she walked. I believe all danc-
ing-girls wear these rings. We felt very sad
when we thou2:ht that she was dedicated to a
life of infamy and shame."

There is an ornament worn by the followers
of the god Siva, on their arms, or necks, or in
their hair. It is called the lin^inn. The
nature of this is so utterly abominable, that I
cannot tell you a word about it.

Married women wear an ornament })eculiar

Scudiler's Tales. 2

IS TALES ABOUT THE HEATHEN.

to themselves. It is called the tahly. It is a
piece of gold, on which is engraven the image
of some one of their gods. This is fastened
around the neck by a short yellow string, con-
taining one hundred and eight threads of great
fineness. Various ceremonies are performed
before it is applied, and the gods, of whom I
will tell you something by and by, with their
wives, are called upon to give their blessing.
When these ceremonies are finished, the tahly
is brought on a waiter, ornamented with sweet-
smelling flowers, and is tied by the bridegroom
to the neck of the bride. This ornament is
never taken off, unless her husband dies. In
such a case she is deprived of it, to wear it no
more for ever — deprived of it, after various
ceremonies, by her nearest female relative,
who cuts the thread by which it is suspended,
and removes it. After this a barber is called,
who shaves her head, and she becomes, in the
eyes of the people, a despised widow — no more
to wear any ornament about her neck but a
plain one — no more to stain her face with yel-
low water, nor to wear on her forehead those
marks which are considered by the natives as
among their chief ornaments.

1 1 I .N 1) (J (J ( t U N A .M i: N T .-^ . 1 C)

1 liuvti now U)ld you yonietliiiig about the
jewels of this people. I hope that you will
never be disposed to imitate tlieni, and load
your bodies with such useless thin^rs. They
are not only useless, but tend to encoura<^e
pride and vanity. All that you need is, the
'' Pearl of great j)rice," even Jesus. Adorn
yourself with this Pearl, and you will be beau-
tiful indeed — beautiful even in the sight of
your heavenly Father. Have you this Pearl
-i)f great price, my dear children ? Tell me,
have you this Pearl of great price ? l£ you
have not, what have you ?

I just now alluded to those marks which the
natives consider amonsr their chief ornaments.
These are difl'erent amons: different sects. The
followers of Siva rub ashes on their foreheads.
These ashes are generally prepared by burn-
ing what in tiie Tanuil lans^ua^^e is called
'^/r6^ chaarne. They also apply these ashes
in streaks, generally three together, on their
breasts, and on their arms. Jt^ome besmear
their whole bodies with them.

The followers of Vrishnoo wear a very dif-
ferent ornament from that just described. It
consists of a perpendicular line drawn on th^

20 TALES ABOUT THE HEATHEN.

forehead, generally of a red or yellow color,
and a white line on each side of it, which
unite at the bottom with the middle line, and
form a trident.

Another ornament consists of a small circle,
which is called pottu. This is stamped in the
middle of the forehead. Sometimes it is red,
sometimes yellow or black. Large numbers
of women, in this part of the country, wash
their faces with a yellow water, made so by
dissolving in it a paste made of a yellow root
and common shell- lime. The Brahmins . fre-
quently, instead of rubbing ashes, draw a hori-
zontal line over the middle of their foreheads,
to show that they have bathed and are pure.
Sometimes the people ornament themselves
with a paste of sandal-wood. They rub them-
selves from head to foot with it. This has a
very odoriferous smell.

When the people are loaded with jewels, and
covered with the marks which I have just de-
scribed, they think themselves to be highly or-
namented. But after all, " they are like unto
whited sepulchres, which indeed appear beau-
tiful outward, but are within full of dead men's
bones, and of all uncleanness." The " Pearl

DOMKSTKJ CUSTOMS.

of great price," to which I before alluded, the
only Pearl which is of any value in the sight
of Him who looketh at the heart, and not at
the outward appearance, they possess not.
Millions in this Eastern world have never even
heard of it. 0 how incessantly ought you to
pray that they may come into possession of it.
How gladly should you give your money to
send it to them. I wish, in this place, to ask
you one question. Who of you expect, by and
by, to become missionaries to this land, to tell
this people of the Pearl of great price ?

CHAPTER III.

DRESS, HOUSES, EATING, AND SALUTATION OF THE
HINDOOS.

My dear Children — The dress of the Hin-
doos is very simple. A single piece of cloth
uncut, about three yards in length and one in
width, wrapped round the loins, with a shawl
thrown over the shoulders, constitutes the
usual apparel of the people of respectability.
These garments are often fringed with red
silk or gold. The native ladies frequently

22 TALES ABOUT THE HEATHEN.

almost encase themselves in cloth or silk.
Under such circumstances, their cloths are
perhaps twenty yards in length. Most of the
native gentlemen now wear turbans, an orna-
ment which they have borrowed from the Mo-
hammedans. This consists of a long piece of
very fine stuff, sometimes twenty yards in
length and one in breadth. With this they
encircle the head in many folds.

Those who are employed by European or
Mohammedan princes, wear a long robe of
muslin, or very fine cloth. This also, is in
imitation of the Mohammedans, and was for-
merly unknown in the country.

The houses of the Hindoos are generally
very plainly built. In the country, they are
commonly made of earth, and thatched with
straw. In the cities, they are covered with
tiles. The kitchen is situated in the most re-
tired part of the house. In the houses of the
Brahmins, the kitchen-door is always barred,
to prevent strangers from looking upon their
earthen vessels ; for if they should happen to
see them, their look would pollute them to
such a degree that they must be broken to
pieces. The hearth is generally placed on the

DOMESTIC CUSTOMS. 23

south-west side, which is said to be the side of
the ^od of fire ^ because they say that this god
actually dwells there.

The domestic customs of this people arc
very different from ours. The men and women
do not eat together. The husband first eats,
tlien the wife. The wife waits upon the hus-
band. After she has cooked the rice, she brings
a brass plate, if they are possessors of one ; or
if not, a piece of a plantain-leaf, and puts it
down on the mat before him. She then bails
out the rice, places it upon the leaf, and after-
wards pours the currie over it. This boini.
done, the husband proceeds to mix up the cur-
rie and the rice with his hands, and puts it
into his mouth. He never uses a knife and
fork, as is customary with us. Tiie currie of
which I have spoken is a sauce of a yellow
color, owing to the munchely a yellow root
which they put in it. This and onions, kot-
tamaly-seeds, mustard, serakum, pepper, etc.,
constitute the ingredients of the currie. Some
add to these ghea, or melted butter, and cocoa-
nut milk. By the cocoa-nut milk, I do not
mean the water of the cocoa-nut. This — except
in the very young cocoa-nut, when it is a most

24 TALES ABOUT THE HEATHEN

delicious beverage — is never used. The milk
is squeezed from the meat of the cocoa-nut,
after it has been reduced to a pulp by means
of an indented circular iron which they use
for this purpose.

After the husband has eaten, the wife brings
water for him to wash his hands. This being
done, she supplies him with vettalay, paakku,
shell-lime, and tobacco, which he puts into
his mouth as his dessert. The vettalay is a
very spicy leaf. Why they use paakku, I do
not know. It is a nut, which^they cut into
small pieces, but it has not much taste. Some-
times the wife brings her husband a segar.
This people, I am sorry to say, are great
smokers and chewers, practices of which I
hope that you, my dear children, will never
be guilty. In Ceylon, it is customary for fe-
males to smoke. Frequently, after the hus-
band has smoked for a while, he hands the
segar to his w^ife. She then puts it into her
mouth, and smokes.

Several years ago, one of the schoolmasters
in that island became a Christian. After he
had partaken of the Lord's supper, his wife con-
sidered him so defiled, that she would not put

DOMESTIC CUSTOMS. '20

his segar into her mouth for a month afterwards.
She, however, has since become a Christian.

I spoke just now of the plantain-leaf. This
leaf is sometimes six feet long, and in some
places a foot and a half wide. It is an un-
broken leaf, with a large stem running through
the middle of it. It is one of the handsomest
of leaves. Pieces enough can be torn from a
single leaf, to take the place of a dozen plates.
When quite young, it is an excellent applica-
tion to surfaces which have been blistered.

"When this people eat, they do not use tables
and chairs. They sit down on mats, and
double their legs under them, after the man-
ner of our friends the tailors in America, when
they sew. This is the way in which the na-
tives, as a general thing, sit in our churches.
It is not common to have benches or pews for
them. Carpenters and other tradesmen also
sit down either on a board, or on the ground,
or on their legs, when they work. It would
divert you much to see their manoeuvring. If
a carpenter, for instance, wants to make a
little peg, he will take a small piece of board,
and place it in an erect position between his
feet, the soles of which are turned inward so

26

TALES ABOUT THE HEATHEN

as to press upon the board. He then takes his
chisel in one hand, and his mallet in the other,
and cuts off a small piece. Afterwards he
holds the piece in one hand, and while he
shapes it with his chisel with the other, he
steadies it by pressing it against his great toe

iSllk-

M,i,i>

The blacksmiths, with the exception of those
who use the sledge-hammer, sit as do the car-
penters, while they hammer the iron. I wish
you could see them at work with their simple
apparatus. They have small anvils, which
they place in a hole made in a log of wood
which is buried in the ground. They do not
use sucli bellows as vou see in America.

DOMHrfTIC CUSTO:\IS. 07

Theirs consist of two leather bags, about a
foot wide and a foot and a half long, each
liaving a nozzle at one end. The other end is
left open to admit the air. When they \vish
to blow the fire, they extend these bags to let
in the air. They then close thcni by means
of the thumb on one side, and the fingers on
the other, and press them down towards the
nozzle of the bellows, which forces the air
through them into the fire. I should have
said before, that the nozzle of the bellows
passes through a small semicircular mound of
dried mud.

I mentioned that the natives do not use ta-
bles and chairs in their houses. . Neither do
they, as a general thing, use bedsteads. They
have no beds. They sleep on mats, which are
spread down on the floor. Sometimes they use
a cotton bolster for their heads. More gener-
ally, their pillows are hard boards, which they
put under the mat. In addition to cooking,
the females have to prepare the rice for this
purpose, by taking it out of the husk. This
they do by beating it in a mortar about two
feet high. The pestle with which they pound
if, is about five feet long, made of wood, wnth

28 TALES AROUT THE HEATHEN

an iron rim around the lower part of it. Three
women can work at these mortars at the same
time. Of course they have to be very skilful
in the use of the pestle, so as not to interfere
with each others' operations. Sometimes, while
thus engaged, the children, who are generally
at play near their mothers, put their hands on
the edge of the mortars. In such cases, when
the pestle happens to strike the edge, their fin-
gers are taken off in a moment.

The Hindoos have many modes of salutation.
In some places they raise their right hand to
the heart. In others, they simply stretch it out
towards the person who is passing, if they know
him, for they never salute persons with whom
they are not acquainted.

In many places there is no show of saluta
tion. When they meet their acquaintances
they content themselves by saying a friendl}/
word or two in passing, and then pursue their
way. They have borrowed the word salam
from the Mohammedans. They salute both
Mohammedans and Europeans with this word,
at the sam^e time raising their hand to the fore-
head. When they address persons of high rank,
they give them their salam thrice, touching

DOMESTIC CUSTOMS. 29

the ground as often with both hands, and then
lifting them up to their foreheads.

The other castes salute the Brahmins by
joining the hands and elevating them to the
forehead, or sometimes over the head. It is
accompanied with andamayya^ which means.
Hail, respected lord. The Bralimins stretch
out their hands and say, aaseervaathum — ben-
ediction.

Another very respectful kind of salutation
consists in lowerinsr both hands to the feet of
the person to be honored, or even in falling
down and embracing them.

Of all the forms of salutation, the most re-
spectful is the shaashlaa?ig-kum, or prostration,
in which the feet, the knees, the stomach, the
head, and the arms, all touch the ground. In
doing this, they throw themselves at their whole
length on the ground, and stretch out both arms
above their heads. This is practised before
priests, and in the presence of an assembly,
when they appear before it to beg pardon for
a crime.

Relations, who have long been separated,
testify their joy when they meet by chucking
each other under the chin, and shedding tears

30 TALES ABOUT THE IIEATIIEX.

of joy. I am not aware that grown persons
ever kiss each other. Sometimes mothers, or
other individuals, will put their noses to the
cheeks of little children, and draw the air
through them, just as we do when we smell
any thing which is agreeable. At other times
they will apply the thumb and first finger to
the cheek of the child, and then apply them to
their own noses, and, as it were, smell them.

The women, as a mark of respect, turn their
backs, or at least their faces aside, when they
are in the presence of those whom they highly
esteem. They are never permitted to sit in the
presence of men. A married woman cannot
do this, even in the presence of her husband.

If a person meets another of high rank, he
must leave the path, if on foot, or alight, if on
horseback, and remain standing until he has
passed. He must at the same time take off
his slippers. He also must take off his slippers
when he enters a house. Should he fail to do
this, it would be considered a great impro-
priety.

In addressing a person of note, they must
keep at a certain distance from him, and cover
their mouths with their hands while they are

."SIARR ACCS. 31

speaking, lest their breath, or a })article of
moi.sture, should escape to trouble hini.

When the Hindoos visit a person of distinc-
tion for the fii-st time, civility requires them to
take some present as a mark of respect, or to
show that they come with a friendly intention;
especially if they wish to ask some favor in
return. When they have not the means of mak-
ing large presents, they carry with them sugar,
plantains, milk, and other things of this kind.

In case of mourning, visits must always be
made, though at a distance of a hundred miles.
Letters of condolence would by no means be
received as a substitute.

CM APT Eli IV.

MARRIAGE A.MONU THE HINDOOS.

Mv DEAR CniLDREN — Marriage, to the Hin-
doos, is the greatest event of their lives. In
the celebration of it, many ceremonies are per-
formed. Of these I will mention some of the
most important. If the fiither of the young
girl is a iJrahmin, and if he is rich and liberal,
he will frequently bear all the expenses of the

32 TALES ABOUT THE HEATHEN.

marriage of his daughter. To give a daughter
in marriage and to sell her, are about the same
thing. Almost every parent makes his daugh-
ter an article of traffic, refusing to give her up
until the sum of money for which he consented
to let her go, is paid. Men of distinction gen-
erally lay out this money for jewels, which they
present to their daughters on their wedding-
day. You will infer from what I have just
said, that the parties to be married have noth-
ing to do in the choice of each other.

There are properly but four months in the
year in which marriages can take place, name-
1}-, March, April, May, and June. This prob-
ably arises from the circumstance that these
are the hottest seasons of the year — the seasons
when the people have more leisure to attend to
them. From the harvest, also, which has just
been gathered in, they are provided with means
to perform the various ceremonies.

The marriage ceremony lasts five days. The
bride and bridegroom are first placed under a
puntel, a kind of bower, covered with leaves,
in front of the house. This is superbly adorn-
ed. The married women then come forward,
and perform the ceremony called arati^ which

MARRIAGES 33

is as follows. Upon a plate of copper, they
])lace a lamp made of a paste from rice flour.
It is supplied with oil, and lighted. They then
take hold of the plate with both hands, and
raise it as high as the heads of the couple to
be married, and describe a number of circles
with the plate and lamp. This is to prevent
the evil of any jealous looks, which certain
persons might make. The Hindoos believe
that great evils arise from wicked looks. They
consider that even the gods themselves are not
out of the reach of malicious eyes ; and there-
fore, after they have been carried through the
streets, the ceremony of arati is always per-
formed, to efface the evil which they may have
suflered from these looks.

It ought to have been mentioned, that before
any thing is done, they place an image of Pul-
lian under the puntel. This god is much hon-
ored, because he is much feared. And although
the great ugliness of his appearance has hith-
erto kept him without a wife, they never fail
to pay him the greatest attention, lest he should
in some way or other injure them.

After arati and many other ceremonies are
performed, the kankanan, which is merely a bit

Scudder's Talc*. 3

34 TALES ABOUT THE HEATHEN.

of saffron, is tied to the right wrist of the young
man, and to the left wrist of the girl. This
is done with great solemnity. Another re-
markable ceremony succeeds this. The young
man being seated with his face towards the
east, his future father-in-law supposes that he
beholds in him the great Yrishnoo. With this
impression, he offers him a sacrifice, and then,
making him put both of his feet in a new dish
filled with cow-dung, he first washes them with
water, then with milk, and again with water,
accompanying the whole with suitable mun-
trums, or prayers.

After many other ceremonies, he takes the
hand of his daughter and puts it into that of
his son-in-law. He then pours water over
them in honor of Yrishnoo. This is the most
solemn of all the ceremonies, being the token
of his resigning his daughter to the authority
of the young man. She must be accompanied
with three gifts, namely, one or more cows,
some property in land, and a salagrama^ which
consists of some little amulet stones in hisrh
esteem among the Brahmins. This ceremony
being finished, the tahly is brought to be fast-
ened to the neck of the bride. This, as I before

M A R R I A U E y 35

said, is presented on a salver, decked and gar-
nished with sweet-smellins: flowers. Incense
is offered to it, and it is presented to the as-
sistants, each of whom touches it and invokes
blessings upon it. The bride then turning to-
wards the East, the bridegroom takes the tahly,
repeats a muntrum or prayer aloud, and ties it
around her neck.

Fire is then brought in, upon which the bride-
groom ofTed's up the sacrifice of homam, which
consists of throwing boiled rice with melted
butter upon the fire. He then takes his bride
by the hand, and they walk three times around
it, wliile the incense is blazing.

There is another ceremony, which, perhaps,
ought to be mentioned, as it is considered by
some to be one of much importance. Two
baskets of bamboo are placed close together,
one for the bride, the other for the bridegroom.
They step into them, and two other baskets
being brought, filled with ground rice, the hus-
band takes up one with both hands and pours the
contents over the head of the bride. She does
tlie same to him. In the marriage of great prin-
ces, pearls are sometimes used instead of rice.

On the evening of the third day, when the

36 TALES ABOUT THE HEATHEN.

constellations appear, the astrologer points out
to the married pair a very small star, close to
the middle or in the tail of Ursa Major ^ which
he directs them to worship, and which he says
is the wife of Yasestha.

While the assembled guests are dining, the
bridegroom and the bride also partake, and eat
together from the same plate. This is a token
of the closest union. This is the only instance
in which they ever eat together.

After all the ceremonies are finished, a pro-
cession is made through the streets of the vil-
lage. It commonly takes place in the night,
by torchlight, accompanied with fire-works.
The newly married pair are seated in one palan-
quin, with their faces towards each other, both
richly dressed. The bride, in particular, is gen-
erally covered with jewels and precious stones.

The procession moves slowly ; and their
friends and relations come out of their houses,
as they pass ; the women hailing the married
couple with the ceremony of arati^ and the
men with presents of silver, fruits, sugar, and
betel. I once witnessed one of these marriage
processions in the streets of Madras at night,
but can give you but little idea of its magnifi-

/

DEATH AND FUNERALS. 37

cence. The lamps used on the occasion could
not be numbered. The shrubbery, which was
drawn on carts or other vehicles, appeared ex-
ceedingly beautiful, in consequence of the light
reflected from the lamps. Intermingled with
this shrubbery, were to be seen little girls ele-
gantly dressed, and adorned with flowers on
their heads. Many elephants, with their trap-
pings of gold and silver and red, formed a part
of the procession. Fire-works were also added
to make the scene more brilliant.

CHAPTER V.

DEATH AND FUNERALS OF THE HINDOOS.

My dear Children — The death of a Hindoo
is followed by many ridiculous ceremonies. I
will give you a description of a few, connected
with the death of one who has moved in one
of the higher ranks — of a Brahmin.

AVhen it is evident that a Brahmin has but
a little time to live, a space is prepared with
oarth, well spread with cow-dung, over whicli
a cloth, that has never been worn, is spread.
The dying man is placed upon this nt full

38 TALES ABOUT TPE HEATHEN.

length. Another cloth is wrapped around his
loins. This being done, the ceremony of expi-
ating his sins is performed as follows. The
chief of the funeral brings on one plate some
small pieces of silver or copper coin, and on an-
other the punchakaryam, etc. A little of this
punchakaryam is then put into his mouth, and,
by virtue of this nauseous draught, the body is
perfectly purified. Besides this, there is a
general cleansing, which is accomplished by
making the dying man recite within himself,
if he cannot speak, the proper muntrums, by
which he is delivered from all his sins. After
this, a cow is introduced with her calf. Her
horns are decorated with rings of gold or brass,
and her neck with garlands of flowers. A pure
cloth is laid over her body. Thus decked, she
is led up to the sick man, who takes hold of her
tail. Prayers are now offered up that the cow
may conduct him, by a blessed path, to the
next world. He then makes a gift of a cow to
a Brahmin. This gift is considered indispen-
sable to enable the soul to go over the river of
fire, which it is said all must pass after death.
Those who have made this gift, are met by one
of these favored creatures the moment they

DKATli AM) FUxNERALS. •,]l)

arrive at the bank of the stream, and by her
help, they are enabled to pass without injury
from the flames.

As soon as the breath has left his body, all
who are present must weep for a reasonable
time, and join in lamentations together.

After various ceremonies, the body is washed,
and a barber is called to shave his head. He
is then clad with his finest clothes and adorned
with jewels. He is rubbed with sandal- wood
where the body is uncovered, and the accustom-
ed mark is put upon his forehead. Thus dress-
(xl, he is placed on a kind of state bed, where
he remains until he is carried to the pile.

After every preparation is made to bear away
the corpse, the person who is to conduct the
funeral, with the assistance of some relative or
friend, strips it of its clothing and jewels, and
covers it with a handkerchief provided for the
occasion. The corpse is then placed on a litter.
Those who die in a state of marriage, have their
faces left uncovered. The litter, adorned with
flowers and foliage, and sometimes decked with
valuable stuffs, is borne by four Brahmins.
The procession is arranged as follows.

The cl)ief of tlie fnneral marches foremost,

40 TALES ABOUT THE HEATHEN.

carrying fire in a vessel. The body follows,
attended by the relations and friends, without
their turbans, and with nothing on their heads
but a bit of cloth, in token of mourning. The
women never attend the funeral, but remain
in the house, where they set up a hideous cry
when the corpse is taken out. "While advanc-
ing on the road, the custom is to stop three
times on the way, and, at each pause, to put
into the mouth of the dead a morsel of unboil-
ed rice, moistened. The object of stopping is
considered to be very important. It is not
without reason ; for they say that persons sup-
posed to be dead have been alive, or even when
lifeless have been restored ; and sometimes,
also, it has happened that the gods of the infer-
nal regions have mistaken their aim, and seiz-
ed one person instead of another. In any view,
it is right to afford the opportunity for correct-
ing these mistakes, so as not to expose to the
flames a person who is still alive. Hence the
propriety of these pauses, each of which con-
tinues half of the quarter of an hour.

Having arrived at the place for burning the
dead, they dig a trench about six or seven feet
in length. This is consecrated by the mun-

DEATH AND FUNERALS. 41

trums. It is slightly sprinkled with water to
lay the dust, and a few pieces of money in gold
are scattered upon it. Here the pile is erected
of dried wood, on which the body is laid out at
full length. Over the body a quantity of twigs
are laid, which are sprinkled with punchaka-
ryam. The chief of the funeral then takes on
his shoulders a pitcher of water, and goes
around the pile three times, letting the water
run through a hole made in it. After this he
breaks the pitcher in pieces near the head of
the corpse.

At last the torch is brousrht for settins: fire
to the pile, and is handed to the chief of the
funeral. Before he receives it, however, he is
obliged to make some grimaces to prove his
sorrow. He rolls about on the ground, beats
his breast, and makes the air resound with his
cries. The assistants also cry, or appear to
cry. Fire being applied to the four corners of
tlie pile, the crowd retire, except the four Brah-
mins who carried the body ; they remain until
the whole is consumed.

The funerals of the Sudras differ in some
particulars from those of the Brahmins. Deaf-
ening sounds of drums, trumpets, and otlier

42 TALES ABOUT THE HEATHEN.

instruments of music, not in use among the
Brahmins, accompany their funerals. To in-
crease the noise, they sometimes shoot off an
instrument which somewhat resembles a small
cannon. I do not now think of any other par-
ticular worthy of mention.

By the ceremonies which are performed just
before death, this wretched people expect to
secure the pardon of all the sins of the de-
ceased. Alas, what a delusion ! 0, that Chris-
tians had sent the Grospel to this dark land
in the days when they sent it to our heathen
fathers. Then might the Hindoos now be
seeking the expiation of their sins, through the
blood of the ever-blessed Redeemer. Of this
Redeemer, however, they know nothing. They
enter eternity, not that their souls may be con-
sumed as their bodies have been, but to endure
the flames of divine wrath for ever and ever.
Alas, alas, that it should be so ! 0, that the
generation of Christians now living would lay
these things to heart, and do what they can,
through grace, to rescue those who are yet
within the reach of hope from so tremendous a
doom. What, my dear children, will you do
for this purpose ?

GODS OF THE HINDOOS. 43

CHAPTER VI.

THE GODS OF THE HINDOOS.

My dear Children — The word heathen i.s
applied to those who worship idols, or who do
not know any thing about the true God. This
i.s the case with this people. They say that
there is one supreme being, whom they call
Braiim ; but he is very different from Jehovah,
and is never worshipped. Generally, he is fast
asleep. In the place of Brahm, they worship
]ijany gods — gods of all colors : some black,
some white, some blue, some red — gods of all
shapes and sizes : some in the shape of beasts,
some in the shape of men ; some partly in the
shape of beasts, and partly in the shape of men,
having four, or ten, or a hundred, or a thousand
eyes, heads, and hands. They ride through
the air on elephants, buffaloes, lions, sheep,
deer, goats, peacocks, vultures, geese, serpents,
and rats. They hold in their hands all kinds
of weapons, offensive and defensive, thunder-
bolts, javelins, spears, clubs, bows, arrows,
shields, flags, and shells. They am of all om-

44 TALES ABOUT THE HEATHEN.

ployments. There are gods of the heavens
above and of the earth below, gods of wisdom
and of folly, gods of war and of peace, gods of
good and of evil, gods of pleasure, gods of
cruelty and wrath, whose thirst must be satia-
ted with torrents of blood. These gods fight
and quarrel with one another. They lie, steal,
commit adultery, murder, and other crimes.
They pour out their curses when they cannot
succeed in their wicked plots, and invent all
kinds of lying tales to hide their wickedness.

There are three principal gods, who compose
what is called the Hindoo triad. Their names
are Brumha, Yrishnoo, and Siva. They were
somehow drawn from Brahm's essence, on one
occasion when he was awake. Brumha, they
say, is the creator of the world, Yrishnoo the
preserver, and Siva the destroyer. Brumha
has no temple erected for his worship, on ac-
count of a great falsehood which he told. I
will tell you what it was. Once, as it is said,
there was a dispute between him and Yrishnoo,
as to who is the greatest. While thus disput-
ing, Siva appeared between the two as a fire-
post, and told them that he who would find the
bottom or the top of the post first, wovild show

GODS OF TIIC HINDOOS. 45

that he is the greatest. Vrishnoo immediately
changed himself into a hog, and began to root
up the earth with the hope of finding the bottom
of the post. Brumlia changed himself into a
swan, flew up towards the top of the post, and
cried out, I have found it, when he had not.
This, you know, my dear children, was a false-
hood. For this falsehood, it is said, no temple
is erected for his worship.

Yrishnoo was a thief and a liar. He was
once dwelling in the house of a dairyman, and
he used constantly to be stealing butter and
curdled milk from the dairyman's wife. She
did not know, for a long time, what became of
her butter and curdled milk ; but at last she
found out that Vrishnoo was the thief. To
punish him for his theft, she tied him to a rice
mortar.

Siva's conduct was very bad. I will tell you
but one thing about him. On one occasion he
was playing at cards with his wife Parvathe.
Vrishnoo was appointed to determine who was
the best player. After playing for a little sea-
son, Parvathe won the game. Siva then beck-
oned to Vrishnoo to declare that he, instead of
Parvathe, had won it. This ho did. Tn con-

46 TALES ABOUT THE HEATHEN.

sequence of this falsehood, he was cursed by
Parvathe, and changed into a snake.

And now, my dear children, why do I tell
you about these gods ? I tell you for the pur-
pose of making you thankful that you were
born in a Christian land, where you have the
Bible to teach you better things. Had you not
the Bible, you would worship just such wretch-
ed beings as these poor Hindoos worship. Per-
haps you know that our Saxon fathers, before
they had the Bible, were as great idolaters as
are this people. They worshipped Thor and
"Woden and other similar idols, and they were
even in the habit of offering up human sacri-
fices. Surely, if there is any thing which
should make you give your hearts to your Sav-
iour, and love him above all things, it is God's
gift of the Bible to you.

Tin: UNIVERSE. 17

CHAPTER VII.

THE THREE HUNDRED AND THIRTY MILLIONS OF TUB
GODS OF THE HINDOOS THE CREATION OF THE UNI-
VERSE THE TRANSMIGRATION OF SOULS THE DIF-
FERENT HELLS.

My dear Children — I told you that in one
of those seasons when Brahm was awake,
Brumha, Vrishnoo, and Siva were somehow
drawn from Brahm's essence. The three hun-
dred and thirty millions of the gods of the
Hindoos were also drawn from this essence ;
as were all the atoms which compose the earth,
the sun, moon, and stars. At first, these atoius
were all in disorder. For the purpose of re-
ducing them to order, Brahm created what is
called the great mundane egg. Into this egg
he himself entered, under the form of Brumha.
taking with him all these atoms. After remain-
ing in this egg four thousand three hundred
millions o? years, to arrange these atoms, he
burst its shell and came out, with a thousand
heads, a thousand eyes, and a thousand arms.
With him, he brought out all those harmo-
nized atoms, which, when separated, produced

48

TALES ABOUT THE HEATHEN.

this beautiful universe that we see ahove and
around us.

The universe, as it came from the mundane
egg, is generally divided into fourteen worlds:
seven inferior or lower worlds, and seven supe-
rior or upper worlds. The seven lower worlds
are filled with all kinds of wicked and loath-
some creatures. Our earth, which is the first
of the upper worlds, it is said, is flat. The
following figure will give you some idea of it.

THE UNIVERSE. 49

Tliat part of the earth which is inhabited
consists of seven circular islands, or conti-
nents, each of which is surrounded by a dif-
ferent ocean. The island in the centre, where
we dwell, is surrounded by a sea of salt water,
the second island is surrounded by a sea of
sugar-cane juice, the third island is surround-
ed by a sea of spirituous liquors, the fourth
is surrounded by a sea of clarified butter, the
fifth is surrounded by a sea of sour curds,
the sixth is surrounded by a sea of milk,
the seventh is surrounded by a sea of sweet
water.

In all the worlds above ours are mansions
where the gods reside. In the third is the
heaven of Indra. This is the heaven to which
it is said the widow goes, after she has burned
herself to death on the funeral pile of her hus-
band. Its palaces are of the purest gold. And
such are the quantities of diamonds, and jasper,
and sapphire, and emerald, and all manner of
precious stones there, that it shines with a
brightness superior to that of twelve thousand
suns. Its streets are of the clearest crystal,
fringed with gold. In the seventh, or the high-
est of the upper worlds, is the heaven where

«cudder'« Tales. 4

50 TALt:S ABOUT THE HEATHEN.

Brumha chiefly resides. This far exceeds all
the other heavens in point of beauty.

In the inferior worlds it is stated that there
are one hundred thousand hells. These are
provided for such as have been great criminals.
The Hindoos say, that those who have not been
very wicked, can make an atonement for their
sins in this world. Should they neglect to do
this, they must suffer for it in another birth.
They believe in what is called the transmigra-
tion of souls, or the passing of the soul, after
death, into another body. The soul must suffer
in the next birth, if not purified in this. Hence
it is asserted, that if a man is a stealer of gold
from a Brahmin, he is doomed to have whit-
lows on his nails ; if a drinker of spirits, black
teeth ; if a false detractor, fetid breath ; if a
stealer of grain, the defect of some limb ; if a
stealer of clothes, leprosy ; if a horse-stealer,
lameness ; if a stealer of a lamp, total blindness.
If he steals grain in the husk, he will be born
a rat ; if yellow mixed metal, a gander ; if
money, a great stinging gnat ; if fruit, an ape ;
if the property of a priest, a crocodile.

Those persons whose sins are too great to be
forgiven in this world, must be sent to one of

HELLS OF THE IIINDOOg. 51

the hells to which I have alluded. Weeping,
wailing, shrieking, they are dragged to the
palace of Yama, the king of those doleful re-
gions. On arriving there, they behold him
clothed with terror, two hundred and forty miles
in height, his eyes as large as a lake of water,
his voice as loud as thunder, the hairs of his
body as long as palm-trees, a flame of fire pro-
ceeding from his mouth, the noise of his breath
like the roaring of a tempest, and in his right
liand a terrific iron club. Sentence is passed,
and the wretched beings are doomed to receive
punishment according to the nature of their
crimes. Some are made to tread on burnins:
sands, or sharp-edged stones. Others are roll(3d
among thorns and spikes and putrefying flesh.
Others are dragged along the roughest places
by cords passed through the tender parts of the
body. Some are attacked by jackals, tigers,
and elephants. Others are pierced with arrows,
beaten with clubs, pricked with needles, seared
with hot irons, and tormented by flies and
wasps. Some are plunged into pans of liquid
fire or boiling oil. Others are dashed from
lofty trees, many hundred miles high.

The torment of these hells does not continue

52 TALES ABOUT THE HEATHEN.

for ever. After criminals have been punished
for a longer or shorter time, their souls return
to the earth again in the bodies of men. Here
they may perform such good acts as may
raise them to one of the heavens of the gods ;
or commit crimes, which may be the means
of their being sent again to the abodes of
misery.

Things will go on in this way until the
universe comes to an end, when every thing
is to disappear, and to be swallowed up in
Brahm.

The Hindoos say, that it is now more than
one hundred and fifty billions of years since the
world was created. After it has continued
about one hundred and fifty billions of years
more, it is to come to an end. Then Brum ha
is to die, and to be swallowed up with the uni-
verse, in the sole existing Brahm.

By what you have heard, you will learn that
the Hindoos expect, by their sufferings, to make
an atonement for their sins. But there is no
atonement for sin, except through the blood of
Jesus Christ. We must come as lost sinners
to our heavenly Father, confess our transgres-
sions to him, and plead for his forgiveness, only

HINDOO CASfES. 53

through the sufTerings and death which Christ
endured. My dear children, have you done
this ? If not, do it speedily, or tlio regions of
the lost must soon be vour everlastins: abode

CHAPTER VIII.

HINDOO CASTES.

My dear Children — The people of India are
divided into castes, as they are called. Their
sacred books declare, that after Brumha had
peopled the heavens above and the worlds below,
he created the human race, consisting of four
classes or castes. From his mouth proceeded
the Brahmin caste. Those of this class are the
highest and noblest beings on earth, and hold
the office of priests. At the same time there
flowed from his mouth the Vedas, or sacred
books, of which the Brahmins are the sole teach-
ers. To their fellow-men, thev were to cfive
such parts of these books as they thought best.
From Brumha's arm proceeded the military
caste. The business of this class is to defend
their country when attacked by enemies. From
his breast proceeded the third caste, consisting

54 TALES ABOUT THE HEATHEN.

of farmers and merchants. From his feet, the
member of inferiority, proceeded the Sudras, or
servile caste. Carpenters, braziers, weavers,
dyers, and the manual cultivators of the soil,
tire included in this class.

Caste is not a civil, but a sacred institution.
You must get some one older than yourself to
explain what this means. Caste is a difference
of kind. Hence, a man of one caste can never-
be changed into a man of another caste, any
more than a Kqa can be changed into a mole,
or a mole into a lion. Each caste has its laws,
the breaking of which is attended with great
disgrace, and even degradation below all the
other castes. For instance, if a Brahmin should,
by eating any forbidden thing, break his caste,
he would sink below all the other castes. He
would become an outcast, or pariah. For be-
neath the fourth, or lowest caste, there is a
class of people belonging to no caste — a class
of outcasts, held in the utmost abhorrence.

By the system of castes, the Hindoos have
been divided into so many selfish sections, each
scowling on all the rest with feelings of hatred
and contempt. The spirit which upholds it, is
similar to that spirit which says, " Stand by

HINDOO CASTES. 55

thyself, for I am holier than thon," and, of
course, is nothing but pride. This is one of
the greatest obstacles to the spread of Clu-isti-
anity in this dark land, and for the exhibition
of which we were lately obliged to cut oft' many
of the members of our churches.

The Brahmins, in consequence of their being
of the highest caste, and of their having been
taught from their infancy to regard all other
classes of men with the utmost contempt, are
very proud. They make great eftbrts to keep
themselves pure, in their sense of the word, both
without and within. They are exceedingly
afraid of being defiled by persons of other castes.
They have the utmost dread even of being
touched by a pariah. For them to eat with
any of these pariahs, or to go into their houses,
or to drink water which they have drawn, or
from vessels which they have handled, is attend-
ed with the loss of their caste. A Brahmin who
should enter their houses, or permit them to
enter his, would be cut oft" from his caste,
and could not be restored without many trouble-
some ceremonies and great expense. The pa-
riahs are considered to be so low, that if a Brah-
min were to touch them, even with the end of

56 TALES ABOUT THE HEATHEN

a long pole, he would be looked upon as pollut-
ed. In some districts they are obliged to make
a long circuit, when they perceive Brahmins in
the way, that their breath may not infect them,
or their shadow fall upon them as they pass.
In some places their very approach is sufficient
to pollute a whole neighborhood.

The Brahmins carry their ideas of purity
very far. Should a Sudra happen to look upon
the vessels in which they cook their food, they
would be considered as defiled. They can
never touch any kind of leather or skin, except
the skin of the tiger and antelope. The most
disagreeable of all American fashions, in their
eyes, is that of boots and gloves. They rarely
eat their food from plates ; and when they do
so, it is only at home. They use the leaf of
the plantain or other trees as a substitute. To
offer them any thing to eat on a metal or earth-
en plate which others have used, would be
considered a great affront. For the same rea-
son, they will neither use a spoon nor a fork
when they eat; and they are astonished that
any one, after having applied them to their
mouths, and infected them with saliva, should
repeat the act a second time. They have a

HINDOO CASTES. 57

great abhorrence of the toothpick, if used a
.second time. "When they eat any thing dry,
they throw it into their mouths, so that the
fingers may not approach the lips.

They do not drink as we do, by applying the
cup to the lips. This would be considered a
gross impropriety. They pour the water into
theii mouths. The reason why they do these
things is, because they consider the saliva to
be the most filthy secretion that comes from the
body. It is on this account that no one is ever
permitted to spit within doors.

The use of animal food they consider to be de-
filing. Not only will they not eat animal food,
but they will eat nothing that has the princi-
ple of life in it. On this account, they cannot
eat eggs of any kind. I was once breaking an
egg in my medicine-room at Panditeripo, while
a Brahmin was present. He told me that, under
such circumstances, he could not remain with
me any longer. In his view, I was committing
a great sin. To kill an ox or a cow, is consid-
ered by them as a crime which can never be
atoned for, and to eat their flesh is a defilement
which can never be washed away. To kill a
(^ow is, by Hinrlnn law. punishnblo with death.

58 TALES ABOUT THE HEATHEN.

The touch of most animals, particularly that
of the dog, denies a Brahmin. Should a dog
touch them, they would be obliged instantly to
plunge into water, and wash their clothes, in
order to get rid of such a stain. Notwithstand-
ing this, the dog is one of the gods worshipped
by the Hindoos.

The Hindoos consider themselves to be un-
clean if they have assisted at a funeral. When
the ceremony is over, they immediately plunge
into water for the sake of purification. E ven the
news of the death of a relative, a hundred miles
off, has the same effect. The person who hears
such news is considered unclean until he has
bathed. In unison with this feeling, a person
is no sooner dead, than he is hastened away to
be buried or burned ; for, until this is done,
those in the house can neither eat nor drink,
nor go on with their occupations.

A Brahmin who is particular in his delicacy,
must be careful what he treads upon. He is
obliged to wash his body or bathe, if he happens
to tread on a bone, or a broken pot, a bit of rag,
or a leaf from which one has been eating. He
must also be careful where he sits down. Some
devotees always carry their seats with them,

HINDOO CASTES. 59

tliat is, a tiger or antelope's skin, which are
always held pure. Some are contented with
a mat. They may sit down on the ground
without defilement, provided it has been newly
rubbed over witli cow-dung. This last specitic
is used daily to purify their houses from the
defilement occasioned by comers and goers.
When thus applied, diluted with water, it has
unquestionably one good effect. It completely
destroys the fleas and other insects, with which
they are very much annoyed.

There is one thing more which I wish to
mention. It is, that all tlie high castes consid-
er the use of intoxicating drinks to be defiling.
I hope that you, my dear children, will always
have the same opinion, and never touch them
any sooner than you would touch arsenic or
other poisons.

A person may be restored to his caste, pro-
vided he has not committed an unpardonable
offence. This is done as follows. After he has
trained the consent of his relations to be restor-
ed, he prostrates himself very humbly before
them, they being assembled for that purpose,
and submits to the blows or other punishment
which they may think proper to inflict, or pays

60 TALES ABOUT THE HEATHEN

the fine which they may have laid upon him.
Then, after shedding tears of sorrow, and mak-
ing promises that, by his future conduct, he
will wipe away the stain of his expulsion from
caste, he makes the shaastaangkum before the
assembly. This being done, he is declared fit
to be restored to his tribe.

When a man has been expelled from his caste
for some great offence, those who restore him
sometimes slightly burn his tongue with a piece
of gold made hot. They likewise apply to dif-
ferent parts of the body red hot iron stamps,
which leave marks that remain for ever. Some-
times they compel the offender to walk on burn-
ing embers ; and to complete the purification,
he must drink the punchakaryam, which lit-
erally means the five things ; these all come
from the cow, and must be mixed together.
The first three of these I will mention, namely,
the milk, butter, and curds. The other two,
for the sake of delicacy, I must not mention.
After the ceremony of punchakaryam is finish-
ed, the person wdio has been expelled from his
caste must give a grand feast. This finishes
all he has to do, and he is then restored to
favor.

HINDOO CASTES. 61

There are certain ofTenccs which, when com-
mitted, cut off all hope that the offender will
ever be restored to his caste. For instance,
should he eat the flesh of the cow, no presents
which he might make, nor any fines which he
might be disposed to pay, no, not even the
punchakaryam itself, would be of any avail for
his restoration or purification.

I will make a remark here, which I might
have made before. It is, that in Christian coun-
tries, there is a spirit of pride whicli much re-
sembles the spirit of caste. Many are to bo
found who are very proud that they have de-
scended from rich and honorable ancestors^ and
who look down, almost with disdain, upon those
in other situations. I need hardly tell you that
this is a very wicked spirit, and entirely opposed
to the spirit of the Gospel. No matter what
may be our high thoughts of ourselves, we ap-
pear but very low in the sight of Him who cre-
ated us. We are all sinners, and, as such, are
offensive in his sisfht. If we would ofo to heav-
en, the first thing which we have to do, is to
humble ourselves for the pride of our hearts,
and become as little children before him. We
must have tliat spirit of which the apostle

62 TALES ABOUT THE HEATHEN.

speaks, when he says, " Let each esteem others
better than themselves." With a humble spirit
we may approach a holy God, with the assur-
ance that he will, for Christ's sake, forgive all
our sins.

CHAPTER IX.

HINDOO TEMPLES CARS PROCESSION OF IDOLS.

My dear Children — I will proceed to give
you a description of the Hindoo temples. These
are very numerous. One is to be found in
almost every village. They are to be found,
also, in out-of-the-way places, distant from
villages, in woods, on the banks and in the
middle of rivers ; but, above all, on mountains
and steep rocks.

This latter practice, of building temples on
mountains, is very ancient. The Israelites
were accustomed to choose a mountain when
they offered up their sacrifices to the Lord.
Solomon, before the building of the temple,
chose Mount Gibeon on which to offer his burnt-
offerings ; and when the ten tribes separated
themselves, in the reign of Jeroboam, they built

HINDOO TEMPLES. G3

their altars on the mountain of Samaria. This
practice may have come from the circumstance,
that Noah offered to God a great sacrifice of
thanks on one of the highest mountains of Ar-
menia. Probably j\Iount Ararat continued long
to be remembered, by him and his descendants,
as the scene of their deliverance.

Besides the temples of the idols, there are
various objects of worship, made of earth and
stone. Some of the idols are carved. Some
consist merely of the rough stone. These are
to be seen on the high-roads, at the entrance
into villages, and, above all, under lofty trees.
Some of these are covered ; but generally they
are exposed in the open air.

You will read in Genesis, 28th chap, and
18th verse, that Jacob, after his dream, rose up
early in the morning and took the stone that he
had put for his pillow, and set it up for a pillar,
and poured oil upon the top of it. "Wliether it
has happened from this circumstance or not,
that the heathen universally pour oil over their
idols, I cannot tell. All I know is, that they
do it. No idol can become an object of wor-
ship until a Brahmin has said his muntruras, or
prayers, for the purpose of bringing down the

64 TALES ABOUT THE HEATHEN.

god to live, as it is said he does, in the image,
and until he has drenched it with oil and liquid
butter.

The idols, in the great temples, are clothed
with rich garments, and adorned with jewels,
which are enriched with precious stones of im-
mense value. Sacrifices are constantly made
to these idols, consisting of boiled rice, flowers,
fruits, etc., but, above all, of lamps, of wdiich
many thousands are sometimes seen burning.
They feed them with butter, in preference to oil.

The priests of the temples offer up sacrifices
twice every day, morning and evening. They
begin the ceremony by washing their idol.
The water which is used is brouo-ht from a
river or tank. Every morning a procession,
with music, passes before our door, with this
water.

Every priest who offers up sacrifices, must
have several lighted lamps with a bell, which
he holds in his left hand. With his right hand
he makes an offering to the idol, adorns it with
flowers, and rubs its forehead and various parts
of its body with sandal- wood and holy aslies.
While all this is going on, he is alone in the
temple, the door of which is closed. The un-

HFNDOO TEMPLKS. 05

holy multitude remain without, silently wait-
ing till he has done. What he does, they can-
not know, only hearing tlie sound of the bell.
When he has done, he comes out and distributes
among tlie people a part of the things which
have been oflered to the idol. These are con-
sidered as holy. If they consist of rice and
fruit, they are immediately eaten : if of flowers,
the men put them in their turbans, and the girls
entwine them in their hair.

Next to the priests, the most important per-
sons about the temples are the dancing girls.
These are persons of the vilest character. They
perform their religious duties in the temple
twice a day. They also assist at the public
ceremonies, and dance. At the same time
they sing the most abominable and filthy songs.
Of these wicked creatures, however, I must not
tell you any thing further.

The next order of persons employed in the
temples, are players on musical instruments.
Every temple of note has a band of these mu-
sicians, who, as well as the dancers, are obliged
to attend the temple twice a day. They are
also obliged to assist at all the public festivals.
Their band general! v consists of wind instru-

Scudder'i Talet. 5

66 TALES ABOUT THE HEATHEN.

ments, resembling clarionets and hautboys, to
which they add cymbals and drums. They have
a bass, produced by blowing into a kind of tube,
widened below, and which gives an uninter-
rupted sound. Part of the musicians sing
liymns in honor of their gods.

The expenses of the temples are borne by the
voluntary offerings of the people, consisting of
money, jewels, cattle, provisions, and other
articles. In order to induce them to make
such offerings, the Brahmins use all kinds of
deception. Sometimes they will put their idols
in irons, chaining their hands and feet. They
exhibit them in this sad condition, declaring
that they have been brought into it by cred-
itors, from whom their gods had to borrow
money, in times of trouble, to supply their
w^ants. They declare that their creditors re-
fuse to set the gods at liberty, until the money
with the interest is paid. The people, seeing
the deplorable condition into which they have
been brought, come forward and pay off the
debt ; when the chains are taken off, and the
god is set at liberty.

Another way in which the Brahmins some-
times deceive the people, is as follows. They

HINDOO TEMPLES. 67

say that the god is afllicted. with some dreadful
disease, brought on by the distress which lie
has had, because the people do not worship him
as much as they should. In such cases, the
idol is sometimes placed at the door of the tem-
ple, where they rub his forehead and temples
with various kinds of medicine. They also set
before him all sorts of medicines, pretending in
this way to do all they can to cure him. But
as all their efforts prove to be vain, and the
disease becomes worse, the Brahmins send out
persons to tell the sad news. The people, be-
lieving the report, hasten to bring in their gifts
and offerings. The god, on beholding such
proofs of their attachment to him, feels himself
cured of his disease, and immediately returns
to his throne within the temple.

The Brahmins use another kind of deception,
in order to procure offerings for the temples.
They declare that their gods are angry with
certain individuals who have offended them,
and that they have sent some evil spirit or
devil to take possession of their bodies and tor-
ment th em. Accordingly, persons appear wan-
dering about in different parts of the country,
sliowing, by their dreadful convulsions, their

08 TALES ABOUT THE HEATHEN.

writhings and twistings, every symptom of
being possessed with the devil. The people
who see them are filled with dismay, fall down
before them, and offer gifts and sacrifices, for
fear of being injured by them. AYhatever they
ask is granted. The people give them to eat
and drink abundantly ; and when they leave a
place, accompany them with instruments of
music, till they arrive at some other place,
where the same deception is practised.

There are various other ways in which the
Brahmins deceive the people ; but I have told
you enough.

At every large temple, there is at least yearly
one grand procession. The idol is brought out
from its inclosure, and placed in a great car or
chariot, prepared for this express purpose. This
stands upon four wheels of great strength, not
made like ours, of spokes with a rim, but of
three or four pieces of thick, solid timber, round-
ed and fitted to each other. The car is some-
times forty or fifty feet high, having upon it
carved images of a most abominable nature. I
must not tell you any thing about them. The
car, when finished, presents somewhat the shape
of a pyramid.

PROCESSIONS

69

•■■*'f,-^ '

On the day of the procession, it is adorned
with painted cloth, garlands of flowers, green
shrubbery, and precious stuffs. The idol is
placed in the centre, loaded with jewels, etc.,
to attract the attention of the people. Having
fastened ropes to this enormous car, eight or
nine hundred or a thousand people catch hold
of the ropes and slowly drag it along, accom-
panied with the awful roaring of their voices.
At certain periods they stop; when the im-
mense crowds, collected from all parts of tlie

70

TALES ABOUT THE HEATHEN.

country, set up one universal shout, or rather
yell. This, with the sound of their instru-
ments and numerous drums, produces much
uproar and confusion. Sometimes the weighty
car comes to a stand, from the dampness of the
ground or from the narrowness of the streets,
when the tumult and noise are redoubled.

Perhaps you know that on some occasions,
when the cars are drawn, people throw them-
selves under the
wheels, and are
crushed to death.
This occurs at the
drawing of the car
of Juggernaut, as
you may learn if
you will read my ^J
Sermon to Chil-
dren, on the Con-
dition of the Hea-
then. Here is a
picture of Jugger-
naut, and on the last page you may see a pic-
ture of his car, and two men crushed to death
under the wheels. IN'ot long since, five persons
were thus crushed to death. Many dreadful

!• R ( ) C E S S I « ) N S

71

accidents also take place at the drawing of
these cars. A few years ago several persons in
this city had their limbs amputated, in conse-
([iience of injuries received.

When I was in America, I showed to many
of the dear chil-
dren an idol called
Pulliar, which was
formerly worship-
ped by Raamu,
one of our native
li(3lpers, when he
was a heathen. I
gave a particular
description of the
manner in which
he daily worship-
; ped it, in the ser-
mon above men-
tioned. Here is a picture, which will give
you some idea of this god.

You will see that it is partly in the shape of
a man, and partly in the shape of a beast. You,
my dear children, would put no confidence in
such vain idols ; but this people do, as you may
know from what I am now going to tell you.

72 TALES ABOUT THE HEATHEN.

Some months ago, a woman was brought to
me with a cancer in her breast. It had made
sad ravages. On the morning after her arrival
I took it out. Before she was brought to me,
her brother went to the temple of the goddess
Meenaache, to ascertain what was her will
respecting his bringing her to me, or taking
her to a native doctor. In order to ascertain
it, he had recourse to the following expedient.
He prepared several bundles of red and white
flowers — the red to represent the red or Tamil
man, the white to represent the white man.
These flowers were carefully inclosed in leaves,
so as to prevent their color being seen, and
then laid down on the ground, at the entrance
of the temple. After this, he called a little
child to him, and then proceeded to entreat
Meenaache that, if it were her will that he
should bring the sick woman to me, she would
direct the child to take up one of the parcels
containing the white flowers. It so happened
that the child took up one of these parcels. Of
course, he brought her to me. Had it taken
up a parcel containing the red flowers, she
would have been taken to a native doctor.
May we not hope that, not Meenaache, but

FESTIVALS OF THE HINDOOS. 73

Jehovah directed him to bring her to me, that
she might hear of a very difterent being from
her goddess, even of Jesus. Of him she has
fiillv heard.

CHAPTER X.

FESTIVALS OF THE HINDOOS.

]\[y dear Children — The Hindoos have many
festivals. These are all occasions of joy and
gladness. On such days, the people quit their
usual employments. Friends and relations
unite in family parties, and give entertain-
ments according to their means. Innocent
pastimes and amusements of various kinds are
resorted too to add to their happiness.

There are eighteen principal festivals yearly,
and no month passes without one or more of
them.

One of the most solemn of these ceremonies
is held in the month of September, and appears
to be principally in honor of Parvathe, the wife
of Siva. At this time every laborer and every
artisan offers sacrifices and prayers to his tools.

74 TALES ABOUT THE HEATHEN.

The laborer brings his plough, hoe, and other
farming utensils. He piles them together, and
offers a sacrifice to them, consisting of flowers,
fruit, rice, and other articles. After this, he
prostrates himself before them at full length,
and then returns them to their places.

The mason offers the same adoration and
sacrifice to his trowel, rule, and other instru-
ments. The carpenter adores his hatchet, adze,
and plane. The barber collects his razors to-
gether, and worships them with similar rites

The writing-master sacrifices to the iron pen
or style, with which he writes upon the palm-
leaf, the tailor to his needles, the weaver to his
loom, the butcher to his cleaver.

The women, on this day, collect into a heap
their baskets, rice-mill, rice-pounder, and other
household utensils, and, after having offered
sacrifices to them, fall down in adoration before
them. Every person, in short, in this solem-
nity, sanctifies and adores the instrument or
tool by which he gains a living. The tools are
considered as so many gods, to whom they pre-
sent their prayers that they v/ill continue to
furnish them still with the means of getting a
livelihood.

FESTIVALS OF THE HINDOOS. 75

This feast is concluded by making an idol to
represent Parvathe. It is made of the paste ol
grain, and being placed under a sort of canopy,
is carried through the streets with great pomp,
and receives the worship of the people.

Another festival of great celebrity is observ-
ed in October. At this time, each person, for
himself, makes offerings of boiled rice and
other food, to such of their relations as have
died, that they may have a good meal on that
day. They afterwards offer sacrifices of burn-
ing lamps, of fruit, and of flowers, and also
new articles of dress, that their ancestors may
be freshly clothed.

At this festival, soldiers offer sacrifices to
their weapons, in order to obtain success in war.
On such occasions, a ram is offered in sacrifice
to their armor.

In November, a festival is observed, which is
called the feast of lamps. At this season, the
Hindoos light lamps, and place them around
the doors of their houses. This festival was
established to commemorate the deliverance of
the earth from a giant, who had been a great
scourge to the people. He was slain by Yrish-
noo, after a dreadful battle. In many places.

76 TALES ABOUT THE HEATHEN.

on this day, a sacrifice is offered to the dung-
hill, which is afterwards to enrich the ground.
In the villages, each one has his own heap, to
which he makes his offering of burning lamps,
fruit, flowers, etc.

The most celebrated of all the festivals, is
that which is held in the end of December. It
is called the feast of Pongul,. and is a season of
rejoicing for two reasons : the first is, because
the month of December, every day of which is
unlucky, is about to end ; and the other is, be-
cause it is to be followed by a month, every
day of which is fortunate. For the purpose of
preventing the evil effects of this month, the
women every morning scour a place about two
feet square before the door of the house, upon
which they draw white lines, with flour. Upon
these they place several little balls of cow-dung,
sticking in each a flower. Each day these
little balls, with their flowers, are preserved,
and on the last day of the month, they are
thrown into tanks or waste-places.

The first day of this festival is called the
Pongul of rejoicing. Near relatives are invited
to a feast, which passes off with mirth and
gladness.

FESTIVALS OF THE HINDOOS. 77

The second day is called the Ponsrul of the
sun, and is set apart to worship that luminary.
Married women, after bathing themselves, pro-
ceed to boil rice with milk, in the open air.
AVhen the milk begins to simmer, they make a
loud cry, "Pongul, 0 Pongul." The vessel is
then taken from the fire, and set before an idol.
Part of this rice is offered to the image, and,
after standing there for some time, it is given
to the cows. The remainder is given to the
jieople. This is the great day for visiting
among friends. The salutation begins by the
question, "Has the milk boiled?" To which
the answer is, " It has boiled." From this, the
festival takes the name of pongul, which sig-
nifies to boil.

The third day is called the Pongul of coios.
In a great vessel, filled with water, they put
safli'on and other things. These being well
mixed, they go around the cows and oxen be-
longing to the house several times, sprinkling
them with water. After this, the men pros-
trate themselves before them four times. The
cows are then dressed, their horns being paint-
ed with various colors. Garlands of flowers
are also put round their necks, and over their

78 TALES ABOUT THE HEATHEN.

backs. To these are added strings of cocoa
nuts and other kinds of fruit, which, however,
are soon shaken off, when they are in motion,
and are picked up by children and others, who
greedily eat what they gather, as something
sacred. After being driven through the streets,
they are suffered, during the day, to feed wher-
ever they- please, without a keeper. I have,
however, told you enough. Are you ready to
exclaim. Is it possible that a people can be
guilty of such utter folly ? But you, my dear
children, would be guilty of just such folly, if
you had not the Bible. Should not the grati-
tude, then, which you owe to your heavenly
Father, for your distinguished mercies, con-
strain you to do all that you can to send this
blessed book to this dark land?

vvoRsmr of the serpent 79

CHAPTER XI.

THE WORSHIP OF THE SERPENT.

]\[y dear Childrkx — If you have never heard
much about tlie Hiiidoo.s, you will be astonish-
ed to learn how numerous are the objects of
their worship. They worship many living
creatures, such as the ape, the tiger, the ele-
phant, the horse, the ox, the stag, the sheep,
the hog, the dog, the cat, the rat, the peacock,
the eagle, the cock, the hawk, the serpent, the
chameleon, the lizard, the tortoise, fishes, and
even insects. Of these, some receive much
more worship than others, such as the cow, the
ox, and the serpent Cobra Capella. I will
speak at present only of the worship of the
serpent.

Of all the dangerous creatures found in India,
there are none that occasion so many deaths as
serpents. The people are very much exposed
to their bite, especially at night, when they are
walking. They tread upon them, and, as they
generally do not wear shoes, the snakes turn
their heads, and strike their fangs into those
parts of the feet which are nearest to the place

80 TALES ABOUT THE HEATHEN.

where the pressure is made upon their bodies.
Sometimes the bite is followed with instant
death. The Cobra Capella is one of the most
common snakes, and one of the most poisonous.
It is said, that it has a thousand heads, one of
which holds up the earth. It has a peculiar
mark on its back, just behind the head. This
mark very much resembles a pair of spectacles,
without the handles. If you should go near
it, it would raise the fore part of its body about
six inches, widen out its neck, so as to be about
double its common width, and prepare to strike
you. The reason why the Hindoos offer sacri-
fices and adoration to it above all the other
serpents is, because it is so frequently met with,
and is so much dreaded.

In order to induce the people to worship this
dangerous enemy, the Hindoos have filled their
books with tales concernins^ it. Fisfures of it

O CD

are often to be seen in the temples, and on
other buildings. They seek out their holes,
which are generally to be found in the hillocks
of earth which are thrown up by the white
ants ; and when they find one, they go from
time to time and offer milk, plantains, and
other good things to it.

WURSHII' OF THE SERl'CNT

81

'Wi

The Hindoos, as 1 before observed, have
eighteen annual festivals. One of these festi-
vals is held for the purpose of worshipping this
serpent. Temples in many places are erected
to it, of wliich there is one of great celebrity in
Mysore. When the festival occurs at this tem-
ple, great crowds of people come together to
offer sacrifices to this creeping god. Many
serpents besides the Cobra Capella live within
it, in holes made especially for them. All of
these are kept and well fed by the Brahmins

ScuJJer's Tales.

82 TALES ABOUT THE HEATHEN.

with milk, butter, and plantains. By such
means they become very numerous, and may
be seen swarming from every crevice in the
temple. To injure or to kill one would be con-
sidered a great crime.

Many of the natives call the Cobra Capella
nulla paampu, that is, good snake. They are
afraid to call it a bad snake, lest it should injure
them. The following is the prayer. which is
offered before the image of this snake. 0, di-
vine Cobra, preserve and sustain us. 0, Sheoh,
partake of these offerings, and be gracious
unto us.

Can you think of any thing, my dear chil-
dren, more dishonoring to a holy God, than
such worship ? And what have you ever done
to prevent it ? Have you, every morning and
evening, prayed that the Grospel might be sent
to this people ? Did you ever give any money
to send it to them ? Did you ever think whether
it may not be your duty, by and by, to come
to them, to tell them of this Gospel ?

Tur: RIVER (;aN(;es. 83

CHAPTER XII.

THE RIVER GANGES.

My dear Ciiildrhn — If you will look at the
map of Asia, and find the country of Hindostan,
you will see running through it a very cele-
brated river — the river Ganc^es. It is called
the Ganges, after the goddess Gunga. The
Hindoos say that the goddess Gunga — who was
produced from the sweat of Vrishnoo's foot,
which Bruinha caught and preserved in his
alms-dish — came down from heaven, and divided
herself into one hundred streams, which are
the mouths of the river Ganges. All classes
and castes worship her. The sight, the name,
or the touch of the river Gansres is said to take
away all sin. To die on the edge of the river,
or to die partly buried in the stream, drinking
its waters, while their bodies are besmeared
with mud, is supposed to render them very
holy. On this account, when it is expected
that a person will die, he is hurried down to
the river, whether willing or unwilling. Some-
times the wood which the people bring to burn
their bodies after death, is piled up before their

84 TALES ABOUT THE HEATHEN.

eyes. 0, how inhuman is this. After it is
supposed that they are dead, and they are placed
on the pile of wood, if they should revive and
attempt to rise, it is thought that they are
possessed with the devil, and they are beaten
down with a hatchet or bamboo.

Were you standing on the banks of the Gan-
ges, you might, perhaps, in one place see two
or three young men carrying a sick female to
the river. If you should ask what they are
going to do with her, perhaps they would reply,
We are going to give her up to Grunga, to purify
her soul, that she may go to heaven; for she is
our mother. In another place you might see
a father and mother sprinkling a beloved child
with muddy water, endeavoring to soothe his
dying agonies by saying, "It is blessed to die
by Gunga, my son ; to die by Gunga is blessed,
my son." In another place you might see a
man descending from a boat with empty water-
pans tied around his nock, which pans, when
filled, will drag down the poor creature to the
bottom, to be seen no more. Here is murder
in the name of religion. He is a devotee, and
has purchased heaven, as he supposes, by this
his last good deed. In another place you might

THE RIVER GANGES 85

see a person seated in the water, accompanied
by a priest, who pours down the throat of the
dying man mud and water, and cries out, " 0
mother Gunga, receive his soul." The dying
man may be roused to sensibility by the vio-
lence. He may entreat his priest to desist ;
but his entreaties are drowned. He persists in
pouring the mud and water down his throat,
until he is gradually stifled, suffocated — suflb-
cated in the name of humanitv — sufl^ocated in
the name of religion.

It happens, sometimes, in cases of sudden
and violent attacks of disease, that they cannot
be conveyed to the river before death. Under
such circumstances, a bone is preserved, and at
a convenient season is taken down and thrown
into the river. This, it is believed, contributes
essentially to the salvation of the deceased.

Sometimes strans^ers are left on the banks to
die, without the ceremony of drinking Ganges
water. Of these, some have been seen creeping
along with the flesh half eaten off their bones
by the birds ; others with their limbs torn by
dogs and jackals, and others partly covered with
insects.

After a person is taken down to the river, if

86 TALES ABOUT THE HEATHEN.

he should recover, it is looked upon by his
friends as a great misfortune. He becomes an
outcast. Even his own children will not eat
with him, nor offer him the least attention. If
they should happen to touch him, they must
wash their bodies, to cleanse them from the
pollution which has been contracted. About
fifty miles north of Calcutta, are two villages
inhabited entirely by these poor creatures, who
have become outcasts in consequence of their
recovery after having been taken down to the
Ganges.

At the mouth of the river Hoogly, which is
one of the branches of the Granges, is the island
Sanger, which I saw as we approached Cal-
cutta, after having been at sea for one hundred
and twenty-eight days. Now, my dear chil-
dren, if you come out to India as missionaries,
you will have to sail nearly one hundred and
thirty days before you can reach it. Sanger
island is the island where, formerly, hundreds
of mothers were in the habit of throwins: their
children to the crocodiles, and where these
mothers were wont to weep and cry if the
crocodiles did not devour their children before
their eyes. Think what a dreadful religion

THE lllVBR GANGES.

87

that must be, which makes mothers so hard-
hearted. Did you ever take any corn or Indian
meal and throw it to the chickens ? And what
did tliese chickens do ? Did they not come
around you and eat it ? Well, just in this way
the crocodiles would come near those mothers,
and devour their children. Here is a picture of
a mother throwing her child to a crocodile.

/'.vS?^'

-ii^

J. am glad to tell you, that the British have
put a stop to the sacrifice of children at that
place ; but mothers continue to destroy their
cliildren elsewhere, and will contipue to destroy

88 TALES ABOUT THE HEATHEiN.

them until Christians send the Gospel to them.
It is not improbable that vast numbers of chil-
dren are annually destroyed in the Ganges.
Mothers sacrifice them, in consequence of vows
which they have made. When the time to
sacrifice them has come, they take them down
to the river, and encourage them to go out so
far that they are taken away by the stream, or
they push them off with their own hands.

I just remarked, that mothers will continue
to destroy their children until the Gospel is
sent to them. That the Gospel does prevent
such things, the following circumstance will
show. Several years ago, a missionary lady
went from New England to India. As she was
walkinsr out one mornino^, on the banks of the
Ganges, she saw a heathen mother weeping.
She went up to her, sat down by her side, put
her hand into hers, and asked what was the
matter with her. " I have just been making
a basket of flags," said she, " and putting my
infant in it — pushing it off into the river, and
drowning it. And my gods are very much
pleased with me, because I have done it."
After this missionary lady had heard all she
had to say, she told her that her gods were no

Tin: RIVER GANGES. gQ

gods ; that the only true God delights not in
such sacrifices, but turns in horror from them ;
and that, if she would be happy here and here-
after, she must forsake her sins, and pray to
Jesus Christ, who died to save sinners like her-
self. This conversation was the means of the
conversion of that mother, and she never again
destroyed any of her infants.

Such is the power of the blessed Gospel.
And what the Gospel has done once, it can do
again. If Christians will send it to them, with
the blessing of God, the time will soon come
when heathen mothers will no more destroy
their children. And have you nothing to do in
this great work, my dear children ? When you
grow up, cannot you go and tell them of the
Saviour ? Here is a very pretty hymn about
a heathen mother throwini? her child to a
crocodile.

See that heathen mother stand
Where the sacred currents flow,
With her own maternal hand,
'Mid the waves her infant throw.

Hark, I hear the piteous scream —
Frightful monsters seize their prey,
Or the dark and bloody stream
Bears the struggling child away.

90 TALES ABOUT THE HEATHEN.

Fainter now^ and fainter still.
Breaks the cry upon the ear;
But the mother's heart is steel,
She unmoved that cry can hear

Send, 0 send the Bible there,
Let its precepts reach the heart ;
She may then her children spare.
Act the mother's tender part.

I have heard of a little boy who learned this
hymn. He was deeply affected by it, and
wanted very much to give something to send
the Grospel to India. But he had no money.
He was, however, willing to labor in order to
earn some. Hearing that a gentleman wanted
the chips removed from the ground near his
woodpile, he hired himself to him, removed the
chips, got his money, and, with glistening eyes,
went and delivered it up, to be sent to the hea-
then, repeating, as he went.

Send; 0 send the Bible there,
Let its precepts reach the heart ,
She may then her children spare,
Act the mother's tender part.

About one hundred miles above the mouth
of the Hoogly is the city of Calcutta, and about
five hundred miles above that city is the city
of Benares. In these cities, as well as in other

THE RIVKR C;ANr.ES. 91

places, we see how much the heathen will con-
tribute to support their wretched religion. A
rich native in Calcutta has been known to spend
more than one hundred thousand dollars on
a single festival— the festival of the goddess
Karle — and more than thirty thousand dollars
every year afterwards during his life, for the
same purpose. Not long since, a rich native
gave at one time to his idols more than one
million two hundred thousand dollars. And
what have Christians ever done to honor their
Saviour, which will bear a comparison with
what the heathen do for their idols? Alas,
alas, few Christian men or Christian women,
in all the church, are willing to give even one-
tenth of their annual income to the Lord. Most
of those who are rich, hoard up their money,
instead of spending it for the purpose of saving
souls. And there are many persons who have
never given a farthing to send the Gospel to
the heathen. 0, what will such say, when
they must meet the heathen at the bar of God?

92 TALES ABOUT THE HEATHEN.

CHAPTER XIII.
THE GODDESS DURGA.

My DEAR Children — From what I said, in
my last chapter, about the goddess Gunga, you
see that the Hindoos worship goddesses as well
as gods. There is another goddess much wor-
shipped, the wife of the god Siva. She has
appeared in a thousand forms, with a thousand
diderent names. Of all these thousand forms,
Durga and Karle are the most regarded by the
people. I will speak of Durga first. Of all the
festivals in Eastern India, hers is the most cel-
ebrated. She has ten hands, in which she holds
an iron club, a trident, a battle-axe, spears,
thunderbolts, etc. Thus armed, she is ever
ready to fight with her enemies.

Were you to be present in the city of Cal-
cutta in the month of September, you might
everywhere see the people busy in preparing
for the yearly festival of this goddess. Images
representing her you would find in great num-
bers for sale, as bread or meat is sold. In the
houses of the rich, images are to be found made
of gold, silver, brass, copper, crystal, stone, or

THi: GODDESS DURG A 93

mixed metal, which arc daily worshipped.
These are called permanent images. Besides
these, multitudes of what are called temporary
images are made — made merely for the occa-
sion, and then destroyed. They may be made
of hay, sticks, clay, wood, or other such things.
Their size varies from a few inches to twenty
feet in height. If any persons are too poor to
buy one of these images, they can make them
for "themselves. When the festival is near at
hand, people are seen in every direction taking
the images to their houses. After they are
thus supplied, the festival commences. It lasts
fifteen days. The greater part of this time is
spent in preparing for the three great days of
worship. Early on the morning of the first of
the three great days, the Brahmins proceed to
consecrate the images, or to give them, as they
suppose, life and understanding. Until they
are consecrated, they are not thought to be of
any value. They are loolvcd upon as senseless.
A. wealthy family can always receive the ser-
vices of one or more Brahmins, and a few of
the poor may unite and secure the services of
one of them. At length the solemn hour ar-
rives. The Brahmin, with the leaves of a sacred

94 TALES ABOUT THE HEATHEN.

tree, comes near the image. With the two fore-
fingers of his right hand he touches the breast,
the two cheeks, the eyes, and the forehead of
the image, at each touch saying the prayer,
"Let the spirit of Durga descend and take pos-
session of this image." By such ceremonies,
and by repeating various munfrums, it is sup-
posed that the Brahmins have the power to
bring down the goddess to take possession of
the image. Having been thus consecrated, it
is believed to be a proper object of worship.
Having eyes, it can now behold every act of
worship which is made ; having ears, it can be
delighted with music and with songs ; having
a nose, it can smell the sweet perfumes which
are offered ; having a mouth, it can be delight-
ed with the rich food which is prepared for it.
After the image is consecrated, the worship
begins. The devotee comes near the image,
and falls down before it. He then twists him-
self into a great variety of shapes. Sometimes
he sits on the floor, sometimes he stands, some-
times he looks in one direction, sometimes in
another. Then he sprinkles the idol with holy
water, rinses its mouth, washes its feet, wipes
it with a dry cloth, throws flowers over it, puts

THi: GuUDKSS ULRC^A. 95

jewels on it, offers perfumes to it, and finishes
by performing sliaashtaangkum.

The worship of the idol is succeeded by a
season of carousing, joy, and festivity. On this
occasion, large offerings are made to the idols.
A rich native has been known to offer eighty
thousand pounds of sweetmeats, eighty thou-
sand pounds of sugar, a thousand suits of cloth
garments, a thousand suits of silk, a thousand
offerings of rice, plantains, and other fruits.

Bloody sacrifices are offered up on such oc-
casions. The king of Nudiya, some time ago,
offered a large number of sheep, goats, and
buffaloes on the first day of the feast, and vowed
to double the offering every day ; so that the
whole number sacrificed amounted to more
than sixty-five thousand. You may remember
that king Solomon offered up on one occasion
twenty-two thousand oxen, and a hundred and
twenty thousand sheep. If all the animals
slain throughout Hindostan, at the festival of
the goddess Durga, were collected together,
they would amount to a much larger number
than Solomon offered.

After the worship and offerings have been
continued for three days, the festival closes.

96 TALES ABOUT THE HEATHEN.

As the morning of the first day was devoted
to the consecration of the images, the morning
of the fourth is spent in unconsecrating them.
This work is done by the Brahmins. They
profess, by various ceremonies, to send back the
goddess to her heaven, concluding with a fare-
well address, in which they tell her that they
expect her to accept of all their services, and
return and pay them a visit again in the coming
year. Then all unite in bidding her a sorrow-
ful adieu, and many seem affected even to the
shedding of tears.

Soon afterwards the images are carried forth
into the streets, placed on stages or platforms,
and raised on men's shoulders. As the proces-
sion moves onward through the streets, accom-
panied with music and songs, amid clouds of
dust, you might see them waving long hairy
brushes to wipe ofT the dust, and to keep off
the flies and mosquitoes, which might trouble
the senseless images. But where are these
processions going ? To the banks of the Gan-
ges. And for what purpose ? For the purpose
of casting the images into the river. "When all
the ceremonies connected with the occasion are
finished, those who carry the images suddenly

TIlK (iOnUKSS DLRCiA. 97

fall upon them, break them to pieces, and then
throw them with violence into the river. After
this the people return to their homes.

I have now given you a specimen of the image-
worship of the Hindoos ; and how different is
it from the worship which the Bible enjoins.
"God is a Spirit; and they who worship him,
must worship him in spirit and in truth." The
very reverse of this, as you have seen, marks
the worship of the heathen. They are not sat-
isfied, unless they can have some object before
them, to which they can make their offerings
and their prayers. Thus daily are they engaged
in a service which, above all others, is the most
offensive and provoking to a holy God — a ser-
vice which has caused him to declare, that idol-
aters shall not enter the kingdom of heaven.
This, too, is the service in which every person,
who has never given himself to the Saviour, is
engaged ; and, of course, in which you are en-
gaged, if you have not given your hearts to him.
Those who think more of their money than they
think of Christ, just as certainly worship the
image which is stamped on a dollar or a cent,
as the heathen worship their idols. Those who
love their fathers and mothers, and brothers

ScuJdcr^ Tale*- 7

98 TALES ABOUT THE HEATHExN.

and sisters more than Christ, make these their
idols. And are you, my dear children, yet out
of Christ ? If so, you have your idols. And
what are these idols ? Are they the world and
its vanities ? Then God is as angry with you
as he is with the heathen, and unless you give
up these idols, you too must be lost.

In a tract of mine, published by the Amer-
ican Tract Society, entitled, "Knocking at the
Door" — a tract which I most earnestly entreat
you to get and read — you will find an account
of the death of a young lady, who had chosen
the world and its vanities as her idols. I was
her physician. After having attended her fur
about a month, I perceived, one morning, that
her disease must soon prove fatal. I told her
that she could not live. She then exclaimed,
" Doctor, can I not live a month ?" I informed
her that she could not. Again she exclaimed,
"Can I not live two weeks?" She was told
that she could not live two weeks. And such
a scene of horror followed as I never before
witnessed, and may God be pleased to grant
that I may never witness such another. Until
laid upon a dying bed, I fear that she had neg-
lected to think about her soul's concerns. Now

THE GODDESS DURG A. 90

she requested to be taken from it, and placed
upon her knees, that she might call upon God
to have mercy upon her. As her case excited
much attention, some of the youth came to see
lior. These she warned, in the most solemn
manner, not to put off repentance, as she had
done, to a dying hour. Looking up at me, on
one occasion, she exclaimed, " Doctor, cannot
you save me ?" Alas, wliat could I do for the
poor sufferer. AVitness, now, how anxious she
was to obtain the favor of that God whom she
had hitherto neglected. Yes, so anxious that
she requested her friends not to allow her to
sleep, that she might spend every remaining
breath in calling upon God to have mercy upon
her. One very affecting circumstance occur-
red. She requested her trunk either to be
brought to her bedside, or to be opened. From
this a ring, which was set with red garnets,
was taken out by herself, or by another, and
handed to her. She then called a young friend
to her bedside, put the ring upon her "finger, and
said to her, " Don't you put off repentance, as
1 have done, until a dying hour." That ring
is now in my possession. In less than forty-
eight hours after I told her that she could not

100 TALES ABOUT THE HEATHEN

live, she passed into eternity. Would that I
could show you that mournful countenance,
which continued long after the last spark of life
nad become extinct ; yes, even up to the mo-
ment when the lid of her coffin tor ever hid it
from our view. Never, never shall I forget it.
It was a sad monument of the wreck within.

Now, my dear children, you would not like
to die as, I fear, this young lady died. Well,
then, if you would die differently, you must
live differently. You must live for Christ, if
you would die in Christ. And are you Christ's,
or are you yet gay and thoughtless — as gay and
as thoughtless as this young lady was, until
laid upon her dying bed ? If you are so, and if
you continue to remain in this sad condition,
your season of sorrow too will certainly come,
and it will come when you expect it not. As
the little insect which flies round and round
your candle is dazzled with its brightness, and
feels nothing but pleasure, until it uncon-
sciously strikes the blaze with its little wings,
and is swallowed up in the flame ; so you are
dazzled with the pleasures of the w^orld, think-
ing nothing of the flames which may swallow
you up in a moment, and put a stop to all your

Tin: (JOUDES.S DURCiA. 101

joys for ever. 0, that the death-bed scene of
]\Iiss ]\ratthe\vs iniglit have a happy effect upon
you. 0, that the solemn warning which slie
gave to lier young friend, not to put ofT repent-
ance, as she had done, until a dying hour, might
continue to sound in your ears, until you would
no longer delay repentance. My dear children,
this young lady, though dead, yet speaketh.
She speaks to you. She calls upon you from
her tomb — from the eternal world, to delay re-
pentance no longer. Will you, then, be so mad
as to turn a deaf ear to this call ? Will you
ever take another sip from the cup of unhal-
lowed pleasure? AVill you ever direct your
little feet to the ballroom, or other places of
sinful amusement ? Will you hereafter prefer
your worldly joys to Christ ? 0, you must not,
you must not. It will not do for you to be lost.
AVho, 0 who can lie down in everlasting burn-
ings? Who can dwell for ever with devouring
flames?

102 TALES ABOUT T il E HEATHEN.

CHAPTER XIV.

THE GODDESS KARLE,

My DEAR Children — In the preceding chap-
ter I spoke of Karle. She, as I there mention-
ed, is the wife of Siva, and, like her husband,
has the power of destruction. From the images
made of her, it would appear that she is a fe-
male, of a black or dark bkie color. She has
four arms. In one hand she holds a sword, and
in another a human head. Her hair is dishev-
elled, reaching down to her feet. Her counte-
nance is most ferocious. Her tongue comes
out of her mouth, and hangs over her chin.
She has three eyes, red and fiery. Her lips
and eyebrows are streaked with blood. She has
two dead bodies for ear-rings, and wears a
girdle around her loins — a girdle made of bloody
hands, which she CLit off from the bodies of her
enemies. She has a necklace of skulls, which
she took from the bodies of the giants and others
killed by her.

Of all the Hindoo divinities, this goddess is
the most cruel and revens^eful. Such is her
thirst for blood, that being unable at one time

T If L (JODDKSS K AULi:

10.3

^^

to procure any giants for hor prey, in order to
quench her thirst, she cut her own throat, that
the blood issuing thence might spout into her
mouth. Different acts of worship are perform-
ed to appease her. If, for example, a devotee
should burn his body, by applying a burning
lamp to it, it would be very pleasing to her. If
he should draw some of his blood and give it
to her, or if he should cut off a piece of his ilesh
and offer it as a burnt-ollering, she would be
still more pleased. If he should present whole

104 TALES ABOUT THE HEATHEN.

biirnt-oiferings upon the altar, saying, "Hrang,
hrang, Karle, Karle I 0, horrid-toothed god-
dess, eat, eat ; destroy all the malignant : cut
with this axe ; bind, bind ; seize, seize ; drink
this blood ; spheng, spheng ; secure, secure ;
salutation to Karle," she would be much de-
lighted. It is said that she will be pleased for
three months, if the people offer her the blood
of a crocodile — for a thousand years, if they
offer her the blood of one man, and a hundred
thousand years, if they offer her the blood of
three.

This goddess is the patroness of thieves. To
her they pay their devotions, to obtain help to
carry on their wicked designs. Gangs meet
together, and, after having offered bloody sac-
rifices, and worshipped their weapons, and hav-
ing drunk some intoxicating liquor, and rubbed
their bodies with oil, they go forth to rob.
They have a prayer, which they offer when
they worship their weapons. It is as follows :
" 0, instrument formed by the goddess, Karle
commands thee to cut a passage into the house,
to cut through stones, bones, bricks, wood, the
earth, and mountains, and cause the dust there-
of to be carried away by the wind." Scattered

THE (iODDESS KARLE. 1()5

thronghoiit India, there is a lawless set of men
whose profession it is to get their food by mur-
der. Tliey are called Phansiagars, or Thugs.
They owe their origin and laws to Karle. They
say that she told them to become murderers
and plunderers. They are called Phansiagars,
from the name of the instrument which they
use when they murder people. Phansiagar
means a strangler, and they use a phansi, or
noose, which they throw over the necks of those
whom they intend to plunder, and strangle
them. These Phansiagars are composed of all
castes, Hindoos, Mahommedans, pariahs, and
chandellars. This arises from the circumstance
that they never destroy the children of those
whom they rob and murder. These children
they take care of, and bring up to their own
horrible mode of life. They always murder
those whom they rob, acting upon the maxim
that " dead men tell no tales." A srans: of
these robbers varies from a dozen to sixty or
seventy persons. These divide into small par-
ties. Those whom they murder are travellers,
whom they happen to meet on the road. Some-
times two or three of a gang will take up tlieir
station in a choultry, or place where the trav-

106 TALES ABOUT THE HEATHEN.

eller stops, and while he sleeps, they rouse him
from his sleep, and cast the noose over his
head and kill him. It takes two persons to kill
a man. One casts the noose over his head, and
immediately tightens it with all his strength ;
the other strikes him on the joint of his knees
as he rises, which causes him to fall forwards.
After he has fallen, they kick him on the tem-
ples till he dies, which is usually in a minute.
They never commit a murder until they have
taken every precaution not to be found out.
They will follow a traveller for weeks, if neces-
sary, before they destroy him. After they have
murdered him, they gash the body all over and
bury it. They gash it, that it may not swell,
and cause cracks to take place in the ground^
which might cause the jackals to dig down to
the body, and thus expose their guilt. If a dog
accompanies the person, they always kill it,
lest the faithful creature should lead to the dis-
covery of his master. They think it to be a
very good act to give a part of the plunder,
which they get when they murder a person, to
their goddess. If they fail to put him to death
according to their rules, they suppose that they
have made her angry, and they make offerings

THE GODDKSS KARLE. 107

to her, that she may be appeased. Thus, you
see that their religion teaches them to commit
the blackest of crimes.

The reason why this people gash and bury
tlie bodies of those whom tliey murder, is as
follows. They say that the goddess used to
save them the trouble of burying the corpses
of their victims by eating them, thus screening
the murderers from all chance of being found
out. Once, after the murder of a traveller, the
body was, as usual, left unburied. One of the
Phansiagars employed, unguardedly looking be-
hind him, saw the goddess in the act of feast-
ing upon it. This made her so angry, that she
vowed never again to devour a body slaughter-
ed by them; they having, by this one act of
curiosity, forfeited her favor. However, as an
equivalent for withdrawing her patronage, she
plucked one of the fangs from her jaw, and
gave it to them, saying that they might use it
as a pickaxe, which would never wear out.
She then opened her side and pulled out one
of her ribs, which she gave them for a knife,
whose edi'e nothin<2: could blunt. Havins: done
this, she stooped down and tore off the hem of
her garment, which she gave to them for a

109 TALES ABOUT THE HEATHEN.

noose, declaring that it would never fail to
strangle any person about whose throat it might
])e cast. She moreover commanded them to
gash and bury the bodies of those whom they
destroyed.

The Phansiagars bring up their children to
their own profession. To learn this, the boy is
placed under the care of a tutor. Sometimes
his father is his teacher. By him he is taught
that it is just as proper to murder a man, as it
is to kill a snake which lies in his path and
would bite him as he passes. He is not per-
mitted at first to see the murders, but merely
a dead body ; his mind being gradually pre-
pared for the sight. After this, the dreadful
secret of his trade is, by degrees, told him.
When he expresses a wish to be engaged in this
horrid business, they tell him all about it. In
the meantime he is allowed a small part of the
plunder, in order that his desire to commit
these murders may be increased ; since it is
only by murder that the plunder is obtained.
He is from time to time allowed to assist in
some things, wliile the murder is taking place,
or allowed to be present to see how the business
is managed. It is not, however, until he be-

T UK GODDESS K A RLE. lOQ

comes a man, that he is permitted to apply the
noose. To attain this privilege, he usually de-
votes eight or ten years. Before he can com-
mit a murder, his tutor must present him with
a noose. This sets him loose upon the world,
as a licensed murderer. When the tutor is
about to give him the noose, he takes him
apart, and solemnly enjoins it upon him to use
it with skill, as it is to be the means of his earn-
ing his food, and as his safety will depend upon
the skill with which it is used. After he re-
ceives it, he tries his skill in strangling a person
the first opportunity that offers.

By the course of education which the Phan-
siagars undergo, they become so fond of their
dreadful occupation, that nothing can induce
them to quit it. Some who have been em-
ployed in the East India Company's service,
have always returned to their business when
an opportunity offered of a successful enter-
prise.

When the Phansiagars become old, they do
not quit the service, but act as watchers, and
decoy the traveller, by some false tale of dis-
tress, into some distant place, where he is
murdered.

110 TALES ABOUT THE HEATHEN.

Women are sometimes admitted to the soci-
ety of these plmiderers, and, on some occasions,
are allowed to apply the noose. They select a
handsome girl, and place her in a convenient
spot, where, by her beauty, or by a false story
of distress, she may decoy some unsuspecting
traveller, and be the means of his destruction.
Should he be on horseback, she will induce him
to take her up behind him; after which, when
an opportunity offers, she throws the noose
over his head, leaps from the horse, drags him
to the ground, and strangles him. I will men-
tion an instance. It happened that a horseman
of Coorg, in the Madras presidency, w^as pass-
ing by a spot where one of these interesting-
looking girls w^as stationed. She told him a
piteous story of having been robbed and badly
treated, and begged him to assist her. Feeling
sorry for her, he offered to take her behind him,
on his horse, and thus assist her a few miles on
her journey. She expressed much gratitude
for his kindness, and mounted. Soon after-
wards she suddenly passed a noose over his
head, and, drawing it with all her might, en-
deavored to pull him from his saddle. At this
moment, a number of Phansiagars started from

THK GODDESS KARI.E. HI

the neiofhborinc]: thicket and surrounded him.
The murderess then slipped from the horse ;
but the Coor": striking? his heels into the horse's
sides, it threw out its hind legs with great vio-
lence, and struck to the ground the girl, who
immediately let go the cord. He then drew
his sword, and, cutting his way through the
robbers, effected his escape. He wounded two
of them severely. These men were shortly
afterwards taken, and, through their means,
twelve others fell into the hands of the judicial
officers of the king of Coorg, including the girl
who attempted the murder. They were all
put to death.

And is it possible that such persons can go to
heaven ? How could such ever relish its pure
joys ? What would they do, could they be ad-
mitted there ? My dear children, it is a charity
which has no foundation, to suppose that the
heathen can go to heaven. I have preached the
Gospel to tens of thousands of them, but I
never saw one who had the least atom of a
qualification for that holy place. " They have
all gone out of the way." Every crime which
the apostle Paul speaks of in the latter part of
the first chapter of his epistle to the Romans,

112 TALES ABOUT THE HEATHEN.

they commit, and crimes of so dreadful a
nature that I cannot mention them — crimes
which, should they be written in the Bible,
would cause the Bible to be a sealed book for
ever.

CHAPTER XV.

SELF-TORTURES OF THE HINDOOS,

My dear Children — As the heathen have no
Bible to direct them, they have devised various
means by which they expect to obtain the favor
of their gods, and get to heaven. I will men-
tion some of these.

Some burn a lamp in a temple. They think
that this is a very meritorious act. Some roll
on the ground after the god, as he is carried in
a great car or chariot around the temple. It
is customary for the people to build very high
cars or chariots, and cover them with very
beautiful cloths. They also tie the cocoa-nut
blossom and plantain-tree within them, and
attach great ropes to them. When they are
ready to drag these cars, or chariots, they bring
their gods of gold or of brass from the temples,

SKLF-TORTURi:. 113

and place them on them. Then one, two, three,
six, nine hundred, and even a thousand persons,
when the cars are very large, catch hold of
these ropes and drag them around the temple.
While they are doing this, many of the hea-
then, to fulfil vows which they made when in
sickness, and at other times of distress, throw
themselves on the ground, and roll over from
side to side, and frequently much injure them-
selves.

Some swing on great hooks, w^hich are pass-
ed through the tender parts of their backs.
Sometimes they swing for half an hour ; some-
times an hour. The longer they can bear the
torture of the swinging, the more acceptable
they suppose it will be to their goddess. It oc-
casionally happens, that the iiesh in which the
hoolrs are fastened gives way, in which case
the poor creature is dashed to the ground.
When this occurs, the people hold him in the
greatest abhorrence. They judge him to be a
great criminal, and suppose that he has met ;i
violent death in consequence of sins which he
committed in a former birth.

Not long since, I attended one of these hook-
swingings, not far from the city of Madura. It

ScudJer'i TRlef. 6

114 TALES ABOUT THE HEATHEN.

took place on the morning of June 8th, 1848,
just twenty-nine years after I first left America
for India. It should have taken place on the
preceding afternoon ; but one of the axle-trees
of the car, which was to support the machine
on which the man was to be elevated in the
air, was broken. Nothing, of course, could be
done until it was repaired. The carpenters
and others worked with great diligence until
about eleven o'clock at night, when every thing-
was prepared for the swinging. I expected
immediately after this to witness the ceremony.
It however did not take place until the morn-
ing. "While waiting for the man who was
to be swung to make his appearance, I took
a pencil and made a drawing of the machine
to which he was to be fastened. The picture
on the first page of the book will give you some
idea of it.

You have, perhaps, often seen a well-sweep.
The long beam in the picture is swung in the
same manner as is the well-sweep, with a single
exception. In addition to its usual motion, it
is made to turn horizontally. The cuts which
you may have seen, in two or three of my little
books, differ much from the above ; of course

SKLF TORTUKE. Ho

different machines are used at dillerent times.
There are stationary swingings, as well as
swingings of the kind to which I just alluded.
Between six and seven o'clock in the morn-
ing, the man who was to be swung made his
appearance for a few moments, and then disap-
peared. The hooks by which he was to be
swung, as well as the iron rods with which a
number of devotees were immediately to pierce
their sides, were carried through the streets,
and held up that they might be seen by the
people. Soon afterwards the man again ap-
peared with the hooks in his back, and went
up to the end of the beam to which he was to be
fastened. This, of course, was lowered. Not-
withstanding the dense multitudes of people,
I made my way to the same spot, determined
to be satisfied whether or not there was any de-
ception in the application of the hooks. There
was no deception. They passed through the
skin, on the sides of the backbone. To these
hooks were attached yellow ropes, by which he
was fastened to the beam, as you will perceive
in the picture. This being done, the men, five
or six in number, who had hold of the ropes
fastened to the end of the beam which you see

110 TALES ABOUT THE HEATHEN.

resting on the ground, and which was then, of
course, high in the air, drew him up until the
beam lay horizontally. Then, after making
him perform one circular motion around the
car, they elevated him, as you see in the picture.
When thus elevated, it was thought that he was
forty feet from the ground. All being ready,
the people seized the ropes which you see in
front of the car, and began to draw it. Mr.
Chandler and myself accompanied it through
the streets, until it came to the place from
which it set out. The distance of ground
passed over w^as at least half a mile, and the
time in which the journey was accomplished
exceeded an hour. Of course he was swinging
more than an hour. As the car passed through
the streets, the people threw plantains from the
tops of the houses to the crowds below.

The man who was swung was adorned with
flowers and other ornaments. He had a tinsel-
led turban on his head. His body was rubbed
over with a yellow paste, made, most probably,
from the sandal- wood. Around his ankles were
rings, hung with little bells, which he made to
tinkle, as he was swinging, by striking his legs
together. He wore a dark or black pair of

SELF-TORTURC.

117

pantaloons, which came a little below the knees,
and which had a border of gold around them.
He held a handkerchief in one hand, and a knife
somewhat resembling a dagger, in the other.
These he kept in constant motion, by moving
his arms. On one occasion, a bunch of plan-
tains was tied to one of the long ropes which
vou see hanging down by the side of the swing-
er. These he drew up, and afterwards scatter-
ed over the neople on a house opposite to him.

After following the
car for a quarter of
a mile or more, we
went before it, and
there witnessed an-
otiicr appalling sight
There were five or
six men, who had the
rods of iron which I
just mentioned pass-
ed through the skin
of their sides. They
were dancing along,
and, as they danced,
they made these rods go backward and forward
throusfh the skin.

o

118 TALES ABOUT THE HEATHEN.

After the car had reached the place from
which it set out, the end of the beam from
which the man was swinging was then lower-
ed, and he was untied. Again I looked very
carefully at the hooks in the back. The people
say that no blood is shed by their introduction,
and consider this to be a miracle. The falsity
of this assertion was shown by the blood which
I saw on the side of one of the wounds.

I have been long in this country, and con-
sequently have become so familiarized with
heathenism, that my feelings, though deeply
wounded at this sight, w^ere not so keenly af-
fected as were those of my new associate, Mr.
Chandler. He has been on heathen ground
but a short time. When they tied the man to
the beam, ho was unnerved and wellnigh over-
come ; and he told me, that during all the time
he was folloY>^ing the car, he felt like shedding
tears.

While following the car, the young men of
America came into my mind. They refuse to
come, said I, to help these miserable creatures.
0, they will not come — they will not come. I
thought, that if many of the dear children of
that land — children to whom I lately preached,

SELF-TORTURE. 119

as well as others, could witness this poor crea-
ture swinging from the end of a long beam,
far above the tops of the trees, and that, too,
by hooks passing through the tender parts of
his back, they would say, w^e wall, by and
by, become missionaries, and, by the help of
God, proclaim to the heathen that there is a
Saviour.

On the evening of the day on which the
swinging takes place, another act of great cru-
elty is practised. Devotees throw themselves
from the top of a high wall, or a scaffold of
twenty or thirty feet in height, upon a bed of
iron spikes, or on bags of straw with knives
in them. Many are often mangled and torn.
Others are quickly killed.

At night, many of the devotees sit down in
the open air, and pierce the skin of their fore-
heads, by inserting a small rod of iron. To this
is suspended a lamp, which is kept burning till
daylight.

Sometimes bundles of thorns are collected
before the temple, among which the devotees
roll themselves without any covering. These
thorns are then set on fire, when they briskly
dance over the flames.

120

TALES ABOUT THE HEATHEN

Other devotees swing before a slow fire;
some stand between two fires, as you see iu
this picture.

Some have their breasts, arms, and other
parts stuck entirely fall of pins, about the thick-
ness of small nails, or packing needles.

Another very cruel torture is practised.
Some of the devotees make a vow. With one

SELF-TORTURE. 12]

hand they cover their under lip with wet earth
or mud. On this, with the other liand, they
place some small grains, usually of mustard-
seed. They then stretch themselves flat on
their backs, exposed to the dews of night, and
the blazing and scorching sun by day^ Their
vow is, that from this position they will not
stir, that they will not move nor turn, nor eat
nor drink, till the seeds planted on their lips
begin to sprout. This usually takes place on
the third or fourth day. After this they arise,
and then think that they are very holy.

There is a class of devotees in this country
called Yogis, whose object it is to root out every
human feeling. Some live in holes and caves.
Some drag around a heavy chain attached to
them. Some make the circuit of an empire,
creeping on their hands and knees. Some roll
their bodies from the shores of the Indus to the
Ganges.

The Rev. Mr. Heyer, in one of his letters
from India, says, that an Indian devotee has
^rent more than nine years on a journey from
Benares to Cape Comorin, that is, from the 27th
to the 7th degree of north latitude. The whole
journey is made by rolling on the bare ground,

122

TALES ABOUT THE HEATHEN.

from side to side. "When he comes to a river,
of course he cannot roll over it. He therefore
fords it, or passes over it in a boat, and then
rolls on the banks of the river just as far as the
river is wide. By doing this, he supposes that
his determination to roll all the way is fully
carried out.

Some devotees hold up one or both arms,
until the muscles become rigid, and their
limbs become shrivelled into stumps. In the
above cut, you have a representation of a man
with one of these slirivelled arms. See how

SELF-TORTURE.

123

/one: liis fin^er-naily have c^rown. One has run

DO O

tlirongh his hand
and back through
his arm. Some
stretch them-
selves on beds
of iron s])ikes
Some wear great square irons on their necks.

I have seen not only a

^oGi u^an, but a woman, with

,^>aT these great square irons

^S^t around their necks, each

^ Br I

\]^ nearly two feet in length
and two feet in breadth
These they put on for the
purpose of fulfilling some
vow which they have
made. For instance, if
a mother has a very sick
little boy, she will say,
" Now, vSwammie, if you
will cure my little boy,
I will have a square iron
put on my neck, and wear
it all my life." After this vow is madf , if the
little boy gets well, the mother thinks ^hnt her

■-^^'i

124 TALES ABOUT THE HEATHEN.

Swammie has cured him, and to fulfil her en-
gagement, she will have one of these irons put
on her neck.

Other devotees throw themselves from the
tops of precipices, and are dashed to pieces;
some bury themselves alive in holes, which
their own relatives have dug ; some bind them-
selves with ropes or chains to trees, until they
die ; some keep gazing so long and so con-
stantly at the heavens, that the muscles of
their neck become contracted, and no aliment
but liquids can pass into the stomach.

But I will not continue this subject. You
perceive, my dear children, what a wretched
religion that must be which encourasfes its
followers to perform such acts. And how vain
are all these acts — how utterly destitute are
they of any merit. Those who practise them
are not made better by them, and they are
just as far from the kingdom of heaven after
having performed them, as they were before.
The Christian religion encourages no such
things. It tells us to perform no pilgrimages
to holy places, to inflict no self-tortures. But
it has its requirements, and these are very
simple, and may easily be performed by all

SELF -TORTl'RK. 12.')

who are willing to do their duty. These re-
quirements are, repentance, forsaking sin, faith
in Christ, and a supreme devotedness to his
service. Have you, my dear children, attended
to tliese requirements ? If not, you are in a
much worse condition than these poor heathen
of whom you have been reading. They are
not as guilty before God as you are. They
know not their Master's will. .Still, they must
perish, unless the Gospel is sent to them. But
though they perish, their punishment will be
lighter than the punishment of those who re-
fuse to love and obey the Saviour. That ser-
vant who knows his Lord's will, and prepares
not himself, neither does according to his will,
shall be beaten with many stripes. But he
that knows not, and does commit things worthy
of stripes, shall be beaten with few stripes.
Should it be your sad lot to perish at last, it
would be far better for you to go down to hell
enveloped in all the darkness of a heathen
land, than to go down to hell from a land of
such gospel light and privileges as you enjoy.

128 TALES ABOUT THE HEATHEN.

CHAPTER XVI.

THE SUTTEB^ OR BURNING OF WIDOWS.

My dear Children — From what I have al-
ready told you, you know that the Hindoos are
a cruel people. But I have not told you of the
extent to which they carry their cruelty. Per-
haps it is shown to the highest degree in their
practice of the suttee, or burning of widows.
The British have abolished this rite throughout
their dominions in India. They have also
made great exertions to have it abolished in
the territories of the native princes, but I am
sorry to say, that in some of these territories
it is still practised. Within the last three
years, twenty- three of the princes just alluded
to, have issued orders for its abolishment
throughout their dominions. These orders
have probably been issued solely in conse-
quence of their fear of the British power, for
it is a practice which is riveted in the affec-
tions of the people. This power they know
that it will be dangeroLis to resist.

In my " Sermon to Children, on the Condi-
tion of the Heathen," I mentioned, that the

BURNING OF WIDOWS. 127

sacred books of the' heathen encourage the
suttee. I also mentioned several instances, in
which widows had been burned to death with
the corpses of their husbands. Even though
you may have seen that book, it will be well
for me to give you two or three other cases, to
impress your minds more fully with the hor-
rors of the Hindoo religion. The first took
place in a village of Tanjore. A merchant
having died, his wife, who was about thirty
years old, determined to burn herself with his
corpse. The news of what she was going to
do, quickly spread in every direction, and large
numbers of people collected to witness the
burning. After she was adorned with jew-
els, and dressed in her best clothing, and after
her body was tinged with the yellow infusion
of sandal-wood and saftron, bearers arrived to
take away the corpse with the wretched wo-
man. The body of the man was placed on a
car, ornamented with costly stuffs, flowers, etc.
There he was seated like a living man, ele-
gantly decorated with all his jewels, and
clothed in rich attire.

The corpse being carried first, the wife fol-
lowed in a rich palanquin. As she went along.

128 TALES ABUUT THE HEATHEN.

the surrounding multitudes of people stretched
out their hands towards her to show how much
they admired her conduct. The women in
particular went up to her to wish her joy, ap-
parently desiring to receive her blessing, or at
least, that she would pronounce over them
some pleasing word. She tried to satisfy them
all, saying to one, that she would long continue
to enjoy her worldly happiness, and to another,
that she would be the mother of many beauti-
ful children. Another was informed, that she
would soon arrive at great honor in the world.
These, and similar expressions, she made to
all who came near her, and they departed with
the full belief that they would enjoy all the
blessings of which she had spoken. She also
distributed among them some betel-leaves,
which they gladly received as relics, or some-
thinsf of blessed influence.

During the whole procession, which was
very long, her countenance was serene and
even cheerful, until they came to the pile upon
which she was to die. Then she suddenly be-
came pensive. She no longer attended to what
was passing around her. Her looks were wildly
fixed upon the pile. Her face grew pale. She

KIRNINC OF WinoWP. 129

trembled with fear, and seemed ready to faint
away.

The Brahmins, wlio took the lead in tliis
ceremony, witli her relations, seeing her sad
condition, ran to her, and endeavored to restore
her spirits, but she seemed not to know what
they said, and answered not a word.

They made her quit the palanquin, and her
nearest relatives took her to a pond of water
which was near the pile, where they washed
her. They then attended her to the pile, on
which the corpse of her husband had already
been laid. It was surrounded with Brahmins,
each with a lighted torch in one hand, and a
bowl of melted butter in the otlier, all ready,
as soon as the poor victim was placed on the
pile, to envelope her in fire.

The relatives armed with muskets, sabres,
and other weapons, stood closely around in a
double line, for the purpose, it was said, of
makinj? her afraid, if she mis^ht wish to draw
back, or of frightening any body who might
pity her, and endeavor to rescue her.

At length the time for firing the pile being
proclaimed, the young widow was stripped of
her jewels, and led on towards the pile. She

Scuiid<*r's Talri. 9

130 TALES ABOUT THE HEATHEN.

was then commanded to walk three times
around it, two of her nearest relations support-
ing her by the arms. The first round she
accomplished with tottering steps ; but in the
second, her strength forsook her, and she faint-
ed away in the arms of those who were holding
her. They were obliged to drag her between
them for the third round. Then senseless, she
was thrown upon the corpse of her husband.
At that instant, the multitude made the air to
ring with their shouts of gladness, while the
Brahmins poured the butter on the dry wood,
and applied the torches. Instantly the whole
pile was in a blaze.

As soon as the flames began to rage, the
poor woman, now in the midst of them, was
called upon by name, from all sides ; but as
insensible as the corpse on which she lay, she
made no answer. She entered eternity, suffo-
cated at once, most probably, by the flames.

The second case of suttee which I shall men-
tion, took place at the death of the rajah, or
king of Tanjore. He left behind him four
wives.

The Brahmins havinsf determined that two
of these four should be burned with the corpse

IIURNIN*; OF WIDOWS. 131

of their husband, and having ^elected the two
whom they tliought best to sacrifice, they told
them of what awaited them. They received
the information with apparent joy. A refusal
would have been attended with their utter dis-
grace.

One day only was necessary to get ready for
the funeral ceremonies. They were conducted
as follows : In a field somewhat distant from
tlie palace, the people made a hollow, not very
deep, but about twelve or fifteen feet square.
Within it they made a pyramid of the sweet-
smelling sandal-wood. On the middle of the
pyramid, a scaffold was built in such a man-
ner that the posts could easily be taken away,
by which means the scaffold would fall at once.
On the four corners of the platform, large jars
were placed, filled with melted butter, to be-
smear the pyramid, that it might be the more
easily set on fire.

The following was the order of the proces-
sion. It was headed by a great number of sol-
diers under arms. They were followed by a
multitude of musicians, chiefly trumpeters,
who made the air reecho with their melancholy
sounds. Next came the body of the king upon

132 TALES ABOUT THE HEATHEN.

a splendid palanquin, richly adorned. This
was surrounded by the nearest relations, and
by the priest of the king. They were all on
foot, and without their turbans in token of
mourning. A large party of Brahmins formed
around them as an immediate escort. The
two wives who were to be burned with the
corpse came next, each borne on a palanquin.
During the journey they appeared calm and
cheerful. The troops kept off the immense
crowds who were assembled from every direc-
tion.

The two queens, loaded with jewels, were
attended by their favorite women, with whom
they occasionally conversed, and by their rela-
tions of both sexes. To many of these they
had made presents before leaving the palace.
They were also accompanied by thousands of
Brahmins, collected from different quarters.
These were followed by an innumerable mul-
titude of persons of both sexes. When they
arrived at the ground where they were to be
burned, the two victims were made to descend
from their palanquins, for the purpose of per-
forming the preparatory ceremonies. They
went through the whole without showing any

BURNING OF WlLlOW:?. 133

fear until towards the close, when their coun-
tenances began to change, and their three cir-
cuits around the pile were not performed with-
out considerable effort to maintain calmness.

In the meantime, the body of the king had
been placed on the scaffold over the platform.
The two queens were also laid down beside the
corpse, one on the right hand, and the other on
the left, and they joined hands by stretching
them over the body. The astrologer having
then declared that the happy moment was
come for firing the pile, the Brahmins repeated
several prayers in a loud voice, and sprinkled
the pile with holy water. When these cere-
monies were finished, a signal was given, and
the pillars which supported the pyramid and
the scaffold were suddenly taken away. Im-
mediately the women were covered with the
falling mass of timber, which tumbled over
them with a crash. At the same instant the
pile was fired in all its parts. On one side,
the nearest relative of the king applied his
torch, and on the other side, the priest ; while
the Brahmins, in every quarter, were pouring
jars of melted butter on the flames, creating
so intense a heat as must instantly have con-

134 TALES ABOUT THE HEATHEN.

sumed the victims. Then the multitude shout-
ed for joy, and the relations approaching the
pile also set up a loud cry, calling them by
their names. They supposed that they heard
a voice in answer pronouncing Enna ? that is,
What? but the fall of the platform, and the
immediate bursting out of the flames, must
have stifled them at once.

Such was the miserable end of these poor
unhappy queens — unhappy victims of the most
cruel religion that ever disgraced the earth.

Not unfrequently the sons take a prominent
part in destroying their mothers. This will
appear from the following case. A Brahmin
died, and was brought to the place of burning.
His wife was fastened to the pile, and the fire
was kindled, but the night was dark and rainy.
When the fire began to scorch the poor woman,
she contrived to disentangle herself from the
dead body, and creeping from under the pile,
hid herself among some brushwood. In a little
time it was discovered that there was but one
body on the pile. The relations immediately
took the alarm, and searched for the poor crea-
ture. The son soon dragged her forth, and in-
sisted that she should throw herself on the pile

RURM.NC; OF WIDOWS

135

-■#aa»iv«'T=-

again, or dr<nMi in- linirj^ iifi>rii. ^ne pleaded
for her life at the hands of her own son, and
declared that she could not embrace so horrid
a death ; but she pleaded in vain. He urged,
that he should lose his caste if she were spared,
and added, that either he or she must die. Un-
able to persuade her to hang or drown herself,
the son and the others present tied her hands
and feet, and threw her on the funeral pile,
Avhere she quickly perished.

I observed that the rite of suttee is riveted
in the affections of this people. The following

136 TALES ABOUT THE HEATHEN.

communications from two of the native princes
who lately consented to put a stop to this rite,
will show you that this is the case. The rajah
of Oorcha declares, that "no subject of his state
shall in future be permitted to become a sut-
tee, though according to the Shasters, it is no
doubt very meritorious for a widow to die of
grief for the death of her husband." The rajah
of Sumpthem says, " The practice of suttee is
so very old, and has been countenanced and
encouraged by the wise men of so many gener-
ations, that I have never thought myself justi-
fied in interposing to prevent it ; but my anx-
iety to meet the wishes of the governor-general
in this and in all things, is so great, that I
have waived all other considerations, and for-
bidden suttee."

If the British were to lose their power in
India, the suttee would immediately be rees-
tablished. Power has put it down, but power
alone will never root it out of the affections of
the people. Nothing but the Gospel can do
this. 0 that Christians would think of this,
and hasten, yea, with great haste, to send this
blessed Gospel to them.

THE KHONDS 137

CHAPTER XVII.

HORRID CRUELTIES OF THE KHONDS.

My dear Children— You have been mucli
pained by reading the account of the suttee, or
burning of widows, as described in the last
chapter It would be very pleasant to my feel-
ings, as you may well suppose, could I inform
you that my tales of the misery of this people
are at an end; but I must tell you of scenes
even, if possible, more shocking. At a place
called Goomsoor, not far from the great tem-
ple of Juggernaut, there is a race of people
called Khonds, who offer up human sacrifices
in a very horrid manner. Their victims are
generally bought or stolen from the low coun-
try, and sold to them for this purpose.

'l will mention one or two of the ways in
which these sacrifices are performed, though 1
should be glad to tell you nothing about them,
as they are so cruel. But I must tell you ; for
if I do not, you can never know how to pity
these poor creatures, and pray and labor for
them as you should do.

When the day which has been appointed for

138

TALES ABOUT THE HEATHEN.

the sacrifice arrives, the Khonds assemble from
all parts of the country, dressed in their finery ;
some with bear-skins thrown over their shoul-
ders, others with the tails of peacocks flowing
behind them, and the long winding feather of
the jungle-cock waving over their heads. Thus
decked, they dance, leap, rejoice, beat drums,

and play on an instrument not unlike in sound
to the Highland pipe. In the afternoon the
priest, with the aid of an assistant, proceeds to
fasten the victim for sacrifice — either a man

THE KHONDS. 139

or a woman, or a boy or a girl — to a post which
has been firmly fixed in the ground. Near this
post stand a crowd of the savage Khonds, witli
knives in their hands. At an appointed signal,
they rush upon the poor creature, and try who
can cut the first piece of flesh from his bones.
G-reat value is attached to the first morsel
which is thus cut out, as it is supposed to pos-
sess peculiar virtues. This is buried in the
earth before sunset.

In Guddapoor, a different sacrifice precedes
this. A trench seven feet long is dug, over
which a human being is suspended alive, by
the neck and feet, which are fastened with ropes
to stakes firmly fixed in the ground, at each
end of the excavation ; so that to prevent stran-
gulation, he is compelled to support himself
with his hands over each side of his "rave.
The presiding priest, after the performance of
various ceremonies in honor of the goddess,
takes an axe and inflicts six cuts, at equal dis-
tances from the feet to the back of tlie neck,
repeating the numbers one, two, three, and so
forth, as he proceeds, rondi, rendi, munjee^
iialge, chins^'i, sajg-i, and at the seventh, arg-i,
cuts oft' his head. The body falls into the pit.

140 TALES ABOUT THE HEATHEN

and is covered with earth. There are other
districts where these sacrifices are performed
in a different manner. Some destroy the vic-
tims by heavy blows from the metal bangles,
which they purchase at the fairs and wear on
these occasions. If the poor creature is not
killed by two or three of these heavy blows
inflicted on his head, they strangle him with
a cleft bamboo, which they slip over his neck.
Others destroy their victims by placing thetn
on the ground, bound hand and feet, with their
faces downward, and by throwing large stones
violently on the back of their necks, until life
becomes extinct. In Patna, the people do not
use much of the flesh of their victims — fre-
quently none at all. In some districts they cut
out the liver — in others the lungs, and after
chopping them up in small pieces, bury them.
It is customary, among some tribes, to draw a
cup full of blood from the body, and each fam-
ily takes a little of it, and sprinkles it on the
floor of their houses. While doing this, they
implore blessings on their households and on
their fields.

I have already mentioned, that the victims
whom the Khonds sacrifice are generally bought

THE KHONDS. 141

or stolen from the low country, and are sold to
them. Had yon, my dear children, been horn
in that part of India, some of yon might have
been thus bought, or stolen from your parents,
and sold to this wretched people to be sacrificed.

Several years ago, child-stealing was a very
frequent thing in Madras, the great city where
I now live. ]\[any parents were desolate from
having lost their children. Possibly these chil-
dren were taken to Goomsoor to be sacrificed.

It was not until the military operations of
the British took place in Upper and Lower
Groomsoor, in 1836 and 1837, that this cruel
rite of immolating hnman beings, among the
neighboring hill-tribes, was brought to light;
and it was not until that time that the first
victims destined for sacrifice were rescued from
them. Captain Millar was the honored instru-
ment in rescuing these victims, twelve in num-
ber ; and his services were acknowledged in the
following manner by the Madras government.

" Captain Millar will realize in his own mind
an ample reward for his most commendable
conduct, in having rescued twelve victims des-
tined for these horrible sacrifices, as the grat-
ifying reflection of having been the means of

142 TALES ABOUT THE HEATHEN.

saving so many human beings from a cruel
and untimely death cannot fail, at all times,
to he a source of genuine happiness to him.
The discretion, however, with which he con-
tinued to effect his humane purpose, is entitled
to the warmest and most unqualified approba-
tion of government."

In the year 1838, Captain Campbell rescued
a much lai'ger number of these victims. He
writes, "I have been most fortunate in my late
expedition among the wild Khonds of Groom-
soor, and have rescued no less than one hun-
dred and three children of various ages, who
were intended for sacrifice by these barbarians.
These children are now at head-quarters, and
form a most interesting group, happy, such of
them as were aware of their situation, in hav-
ing escaped the fate which awaited them."

I am acquainted with Captain MacYiccar,
a very good man, who has been one of the
British agents ''for the suppression of human
sacrifices and female infanticide in the hill-
tracts of Orissa." His constitution has been
brolcen down by his labors on these unhealthy
hills. He is now on his way to England, for
the purpose of recruiting his health. I learned

THE KHOXDS. 143

from him tliut the whole number of victims
who have been rescued, up to this time, from
those hill-tracts, amounts to more than nine-
teen hundred. Of them, no less ihan five hun-
dred were rescued by himself and his assistant
Captain Frye, only a few months ago. I am
now writing in the year 1851.

After the arrival of the British troops in the
Khond country, a female found her way to the
collector's camp with fetters on her legs. She
had escaped from those who had charge of her,
and said that she had been sold by her own
brother, for the purpose of being sacrificed.

Thus you see, my dear little girls, if such
are now my readers, that if you had been born
in the place where this woman was born, your
own brother might have sold you, perhaps for
not more than a dollar, to have the flesh cut
from your bones while alive; and if you have
never given your hearts to Christ, you ought
to do this immediately, from gratitude to Him
who has made you to differ from these besotted
and cruel heathen.

But I must tell you of another individual
who escaped from the Khonds. His name is
Jov Sinir. He had witnessed one of their sac-

144 TALES ABOUT THE HEATHEN.

rifices. He had seen a child put in the cleft
of a small tree, which had been split for this
purpose. He had seen how this child was held
fast in that position, by the split parts of the
tree having closed upon its body ; and while it
was thus secured, he had seen the flesh cut
from its bones. You will not therefore wonder
that he was filled with horror at the thought
of meeting such a doom. Neither wdll you
wonder at his determination to make the very
last possible effort to free himself from the
hands of his intended murderers. The effort
was made; but it was, at first, unsuccessful.
After travelling for two days through the jun-
gle, he was recaptured by his owners, and put
in irons. His courage, however, did not fail.
He determined to make another attempt to
escape, though he could only crawl along, in
consequence of the irons on his legs. Thus fet-
tered, he travelled for two days and two nights,
and when he had just reached the foot of the
mountains, he again espied those who were in
pursuit of him. Providentially, Captain Mil-
lar, of whom I have already spoken, had en-
camped near the place where he was. To this
encampment he hastened, as we may well

THE KirONDS. 145

5;uppose, with all the speed which he could
command, scarcely daring to look behind him;
and happily he reached it in safety. On his
arrival, he endeavored to make known his tale
oT woe by his looks and his tears; and these
looks and tears spoke a language which this
oflicer could not misunderstand. His irons
were taken off. He was once more free.

Of the children rescued from the Khonds,
many have been sent by the British govern-
ment to the schools which have been established
by the missionaries of the cross. Connected
with a station where a very dear fellow-laborer
of mine — the Rev. ^Ir. Wilkinson — resides, a
station about ten miles distant from the first,
range of mountains inhabited by the Khonds,
there are two schools, one for the boys and the
other for the girls who have been rescued from
this wretched people. From the brother just
alluded to, I learned the following interesting
fact. A few years ago, a number of these
rescued victims arrived at the gate of the mis-
sion house, on their way to the sea-coast. The
children of the schools went out to see them.
Belonging to the female school, there was a
little girl who thought that she recognized her

Saiiddw'i Tales. 1 0

14G

TALES ABOUT THE HEATHEN

brother among the strangers. In a few minutes
she was seen comins^ forward leadino- him by
the hand, and was heard exclaiming Avith joy,
"I have found my brother." Mr. Wilkinson
said to her, "How do you know that he is your
brother? Perhaps you are mistaken." " 0 no,
papa," said she, " I am not mistaken. I thought,
when I saw him at the gate, that he looked just
like a little brother I had when I was taken
from my home, only he was smaller. So I
said to myself, if he is my brother, he will
know his own name. So I called out. Pod,

TITF, KHOXDR. 147

Pod, and he lifted up his head and came run-
ning to my arms." And this sister wept over
her little brother, and kissed him, and at last,
catching him up, she bore him away to her
school-room.

The Rev. Mr. Sutton relates the case of two
brothers, Avho met under similar circumstan-
ces. They had both been sold at different
times to the Khonds, for sacrifices, by their
cruel and unnatural uncle.

Among the victims formerly rescued from
the Khonds, there was a very awkward lad
who was called David. G-reat pains were
taken to instruct him; but he was so stupid
that all their efforts appeared to be useless.
At last he was devoted to the work of sweep-
ing the premises of the mission house. "At
this time," says Mr. Sutton, "our school was
very full, and many of the young natives had
been converted. All at once, a ray of intelli-
gence seemed to break upon the mind of poor
David. He seemed suddenly to be possessed
r)f new faculties. All were astonished at his
understanding and his answers. He now ap-
plied himself so diligently, and was profited
so much by the instruction afforded, tliat he

148

TALES ABOUT THE HEATHEN.

was subsequently received into our church.
Soon afterwards, he was taken into the print-
ing-office, and as he made rapid advances in
his new business, he was made a compositor.
Wliile thus engaged, and amazing us all by
his sudden proficiency, there appeared on his
skin numerous white spots — the first indica-
tions of leprosy, a very common, and also a
very fatal disease, in India. We sent him to
the hospital, and every care was taken of him ;
but each of the white spots became a putrid
ulcer, and his limbs were much eaten away.
Nothing could arrest the progress of his mal-
ady, or save his life; and as there was danger

that he might communicate his disease to
others by coming in contact with them, the

THE Kllu.\D.<. 1-19

doctor directed that he should be kept by him-
self. A tent was provided for him, from which
he would creep at service-time to the door of
our meeting-room, and join in the service. A
more interested listener I never beheld. One
day, I went with my wife to pay him a visit.
He was stretched on his mat. His Testament
was close to his side. His hymn-book was in
his hand, and we saw that his attention had
been riveted on the following verses.

•• Of all that decks the field or bower,
Thou art the fairest, sweetest flower ;
Then blessed Jesus, let not me
In thy kind heart forgotten be.

Day after day youth's joys decay,
Death waits to seize the trembling prey;
Then, blessed Jesus, let not me
In thy kind heart forgotten be.

When we left his tent, my wife said to me,
with great emphasis and emotion, 'There lies
an heir of glory; for though like Lazarus lie
is full of sores, like Lazarus also he is rich in
assured hope.' I could not but concur in the
remark.

"Soon after this, the spirit of this afflicted
but happy youth took its flight, as we have

150 TALES ABOUT THE HEATHEN.

every reason to believe, to the bosom of his
Saviour — rescued by the British from the hands
of the cruel Khonds, and rescued from eternal
torment in consequence of his having been sold
to them for the purpose of being sacrificed. How
mysterious are the ways of Providence."

Should it be the sad lot of any of you, my
dear children, not to reach heaven at last, what
will you say in the day of judgment, when you
find this youth among the company of the re-
deemed, but yoarselves among the company of
the lost ? 0, that word lost — that dreadful, that
dismal word lost! "What a living scorpion
will it be to your deathless souls," /or ever I

But let me hope for better things. Let me
hope that you are not to be lost. If, bow-
ever, I am to entertain such a hope, there
must be a change in you as great as is the
chans^e from death to life — a chans^e from sin
to holiness. You might as well expect to go
down to the sea, and dwell beneath the surface
of its waters, as expect to go to heaven in your
present state, if unconverted. You must be
born again, or you cannot enter into the king-
dom of God. Christ, who is now to you as a
root out of dry ground, and in whom you see

THE KllONDS. 151

no form nor comeliness, must become the su-
preme object of your desires. Him you must
esteem as the chiefest among ten thousand, and
the One altos^ether lovelv. To him you must
make an entire consecration of yourselves.
Alas, alas, that you should have slighted him
so long. Alas, that v/hen he has come to the
door of your hearts, and knocked for admis-
sion, you should have treated him as you have
(lone — treated him with, an incivility which you
would not use to a passing stranger. You
have, in effect, said to him, AVho art thou, that
we should obey thee? Thou shalt not enter
into our hearts, nor reign there. My dear
children, I long to see this rebellion of yours
brought to an end. It must come to an end.
It will never answer for you to continue to
Jishonor and grieve and wound this adorable
Being, as you have done. Only think of his
^.ove to perishing sinners. Think of what he
aad to undergo and suffer, to procure their sal-
vation. Think of the obstacles he had to meet
with, while engaged in accomplishing this mo-
mentous work. God the Father gave him up
to die; earth and hell were against him; and
even the very sinners whom he came to save

152 TALES ABOUT THE HEATHEN.

were against him. To purchase their salva-
tion, he had to tread his weary way to the
tomb with no one to accompany him — to tread
it through tears and groans, and under the edge
of the sword of divine justice. He was trod-
den, as it were, in the wine-press of the fierce-
ness of the wrath of Abnighty (rod. And can
you think of this love of his, and your hearts
not be melted? Can you see no beauty iu
Jesus, that you should desire him? Are your
eyes holden, that you cannot behold his all-
attractive charms?

'■'• 0, that all the blind but knew him.
And would be advised by rne ;
Surely they would hasten to him —
He would cause them all to see."

I have been giving you a description of the
wretched Khonds of Goomsoor. Suppose that
you were among them, and that you were now
in the same condition with the little child of
which I have told you — the little child which
was placed in the cleft of a split tree, for the
purpose of having the flesh cut from its bones ;
and suppose that the good man, of whose name
you have already heard, the agent of the Brit-
ish government, should come and rescue you

THE KilOXDS. 153

from such a fearfal death ; would you not love
him to tlie end of your life? Would any
thing be too hard for you to do for such a
friend? And has Jesus come down from heav-
en to save sinners from being cast into ever-
lasting burnings; and is he stretching out his
hand and entreating you to grasp it, that you
may be saved from this awful doom; and will
you not grasp it, and be saved? And will you
not love him, and love him mtich, for such kind-
ness— love him to such a degree, that nothing
will be too hard for you to do to glorify him?
What, not love that Saviour who stands ready
to save you from eternal death, when you
would love one of your fellow-men for saving
you from temporal death?

'• Behold a stranger at the door,
He gently knocks, has knocked before,
Has waited long, is waiting still —
You treat no other friend so ill.

O. lovely attitude ! He stands
With melting heart and loaded hands;
0, matchless kindness ! and he shows
This matchless kindness to his foes.

But will he prove a friend indeed ?
He will, the very friend you need ;
The Friend of sinners — yes, 'tis he,
With garments dyed on Calvary.

154 TALES ABOUT THE HEATHEN.

Rise, touched with gratitude divine;
Turn out his enemy and thine.
That soul-destroying monster, sin,
And let the heavenly stranger in.

Admit him ere his anger burn —
His feet departed, ne'er return :
Admit him. or the hour 's at hand
You '11 at his door rejected stand."

A RliVENGEFUL RELIGION'. 255

CHAPTER XVII.

THE REVENGEFUL NATURE OF THE HINDOO RELIGION.

My dear Children — The sacred books of tlic
Hindoos encourage revenge. In the Vedas,
which are the most sacred books, are laid
down forms of religious service, or acts of
worship, which are designed to injure or de-
stroy their enemies. When a person wishes
to have his enemy destroyed, he goes to a
Brahmin or priest, and secures his supposed
aid. The Brahmin, before he proceeds to
his work, clothes himself with a black gar-
ment. He also makes four images of the foe,
and clothes these with black garments. He
then kindles a sacrificial fire, and after the
performance of various ceremonies, he takes
pieces of some animal which has been conse-
crated for the purpose, and throws them into
this fire. On every occasion when he makes
this burnt-offering, he touches the mouth of
the image of this enemy, uttering one or other
of the forms of prayer which are written in the
sacred books. Of these, the following are a
few : " 0 Agni," god of fire, " thou who art

156 TALES ABOUT THE HEATHEx\.

the mouth of all gods, do thou destroy the wis-
dom of my enemy." '' 0 Agni, fill with dis-
traction the mind of this my enemy." '' 0
Agni, destroy the senses of this my enemy."
" 0 Agni, make dumb the mouth of this my
enemy." " 0 Agni, fasten with a peg the
tongue of this my enemy." " 0 Agni, reduce
to ashes this my enemy."

How different, my dear children, is- the re-
liction of Jesus from the relii^ion of which I
have been giving you a description. No pre-
cepts teach us that we may injure or destroy
our enemies. On the contrary, they teach us
to love them, and do them good. Let me re-
peat to you some of the words which our Sav-
iour spoke on this point. " Ye have heard
that it hath been said. Thou shalt love thy
neighbor, and hate thine enemy ; but I say
unto you, love your enemies, bless them that
curse you, do good to them that hate you, and
pray for them that despitefully use you and
persecute you, that ye may be the children of
your Father which is in heaven ; for he maketh
his sun to rise on the evil and on the good,
and sendeth rain on the just and on the un-
just."

A rf;ven(;eful religion. 157

One of the young Hindoos in Dr. Duffs
school in Calcutta, when reading the above
and similar passages, was so struck with the
difference between these precepts and the pre-
cepts of his Shasters, that he could not but ex-
claim, " 0, how beautiful, how divine. Surely
this is the truth — this is the truth — ^this is the
truth." The consequence was, that he never
could rest until he had thrown aside his sacred
books and his idols, and embraced that Sav-
iour whose precepts appeared to him to be so
beautiful. And was this heathen so struck
with the beauty of the precepts of the Bible —
so struck, that he had no peace until he gave
himself to his Saviour ? And have you ever,
my dear children, been struck with the pre-
cepts of your Saviour — so struck with them,
that you could never rest until you had given
up your hearts to him ? If not, how great is
the contrast between you and that young Hin-
doo. He gave his heart to the Saviour. You
withhold yours. He, through grace, will dwell
for ever with Christ in heaven. You, if you
continue in your present awful condition, must
be banished from his presence, and cast into
hell, where you shall be tormented day and

158 TALES ABOUT THE HEATHEN.

night for ever, with the devil and his angels.
Flee, my dear children, flee to the Saviour
now, if you have never yet done so. Flee to
him, and then you also shall dwell for ever with
him.

CHAPTER XVIII.

THE DECEPTION OF THE HINDOOS.

My dear Children — From what I have pre-
viously stated, you are aware that the Hin-
doos are a very deceitful people. Let me give
you another instance of their deception. A
late head catechist of one of my missionary
brethren was, before his conversion, the priest
of a temple. A man from whom about one
thousand rupees' worth of jewels and similar
things had been stolen, came to this priest, and
promised to reward him well, if he would de-
tect the thief, and secure to him the restora-
tion of his property. The priest promised to
comply with his wishes ; and in order to effect
his purpose, he had drums beaten through the
village, and prbclaimed, that at a certain time
he would hold a meetins: and detect the thief.

nrrrPTFON. I59

At the appointed time, a large concourse of
people assembled, the priest appearing in the
midst of them with a cocoa-nut bound around
with saflVon-cords. He then told them, that
if, after putting down the cocoa-nut, it should
move of its own accord towards him, they
might know that he \\1:)uld be able certainly
to detect the thief; and added, that after it had
thus moved, it would pursue the offender, and
follow him until it would break his head. He
then performed certain ceremonies calculated
to awaken superstitious feelings in the minds
of the people, and laid the cocoa-nut down at a
little distance from him. To the great amaze-
ment of all present, it began to move towards
the priest, and continued to move until it
reached his feet. This being done, he told the
people, tliat they might conclude from what
they had seen, that the cocoa-nut would follow
the thief until it would break his head. He
consented, however, to give him a little grace —
to spare his life until the next day; adding his
advice, that the thief, whoever he might be,
had better come to him privately, and tell him
where the property was. In the dead of the
night, a tap was heard at the door of the priest ;

160 TALES ABOUT THE HEATHEN.

the thief presented himself, and delivered up
the property. The priest received a present
from the owner of the property, and rewarded
the thief for his promptness. After this man
was converted, he was asked how he contrived
to make the cocoa-nut move towards him.
"Why, sir," he answ^'ed, "if you will care-
fully divide a cocoa-nut, scoop out the kernel
. from one-half of it, enclose a strong, lively rat,
put the parts of the cocoa-nut together, and
bind the whole with safFron-cords, to prevent
the crack being seen, and then place it on a
declivity previously prepared, it is clear, that
if you place yourself at the foot of this decliv-
ity, the rat will twirl the cocoa-nut, and cause
it to descend until it reaches your feet."

CHAPTER XIX.

SUPERSTITION OF THE HINDOOS.

My dear Children — In my Sermon to Chil-
dren, before alluded to, I mentioned a few par-
ticulars to prove that the people of India are
very superstitious. Let me mention a few

H I N I) O o s u r C R s r ITl ( > N . 1 G I

more. It is said that no act, however good it
may be, if performed on Sunday, will succeed.
Some will not eat at all on Sunday, until they
have seen a certain bird — the bird on which
the god Vrishnoo rides. If a man rubs oil on
his head on ]\Ionday, and bathes, he will com-
mit a sin equal to the sin of destroying a tem-
])le of Siva. If he has his hair cut on Tuesday,
he will become poor. Even to worship the
gods on Wednesday, is bad. If a person takes
medicine on Thursday, his sickness will be in-
creased. Should he lend any thing on Friday,
he will lose his property. If he should buy a
new cloth on Saturday, take it home, and keep
it there, death may be the consequence. Should
he die on this day, some other member of the
family will die on the following week.

If the foundation of a house is laid in June,
the destruction of that house will follow.
Should a family enter a new house in j\[arch,
some member of the family will die. If a mar-
riage is celebrated in September, the husband
and wife will fight with each other.

Should a thunderbolt fall on a house, or a
vulture alight on it, some evil will befall the
people living in it. If a crow should strike

Sciidder's Tiles. 1 I

162 TALES ABOUT THE HEATHEN.

any person on the head with its wings, some
of his relations will die. Should a cat or a
snake cross his path, it would be an indication
of evil. In the latter case, one of his relations
will die. If, when returning home, a person
should meet him bearing a light, a quarrel will
be the result.

After a person has left his house, should he
meet a single Brahmin, or a woman who has
had her head shaved, or a dumb or a blind man,
or a washerman or a barber, the object for
which he left would not succeed. Or, when
going out, should he hit his head against the
top of the door-frame, or should any one ask him
where he was going, or should he happen to
sneeze, he would consider these things as hin-
derances to his going, and reenter the house.

Should a son or a daughter be born on the
new moon in April, they will become thieves.
If a person is born under the planet Saturn, he
will be slandered, his riches will be dissipated,
and his wife, son, and friends will be destroyed.
He will also be at variance with others, and
endure many sufferings. Should he be born
under the planet Mars, he will be full of anx-
ious thoughts, be imprisoned, and oppressed

HINDOO SUPERSTITION. 1(33

with fear from robbers, fire, etc. He also will
lose his lands, trees, and good name.

If a person dreams that a monkey has bitten
him, he will die in six months ; or if he dreams
that bedbugs, in large numbers, are creeping
over his body to bite him, he will die in eight
days. Should he dream that a dog has bitten
him, he will die in three years ; or should he
dream that a dead person has appeared to him
and spoken to him, he will die immediately.

If a man has a little head, he will become
rich. If he has a large head, he will be poor.
If his forehead is wide, he will live a hundred
years. If he has a small neck, he will be a
murderer. If the second toe is long, he will
be a bad man. If a woman has curly hair,
she will not prosper. If her nose is long, she
will have a good disposition. If her ear is wide,
she will tell falsehoods. If she has a mole on
her nose, she will be subject to anger ; if on
her lips, she will be learned ; if on the eye-
brows, she will be cunning.

I could continue to fill a number of pages
with things of the same description, but it will
be unnecessary. I will merely mention one
instance more. On a certain nis^ht in the

164 TALES ALJUUT THE HEATHEN.

month of November, the people will not look
at the moon. The reason assigned for this, is
as follows. Once, when the elephant-faced
god Pulliar was dancing before the gods, the
moon happening to see him, laughed at him,
and told him that he had a large stomach, an
ear like a winnowing-fan, etc. This so en-
raged him, that he cursed her. This curse
was inflicted on the night above mentioned.

How does the wretchedness cf a people, both
in reference to the things of this world and of
the world to come, show itself where the Bible
is unknown. If this blessed book was not an
inspired book — if it did no more than remove
the temporal miseries of men, how invaluable
would it be ! Of how much more value then,
is it, in reference to the removal of their spirit-
ual miseries ?

0, why is it that Christians have not long
since sent this Bible to them ? Why is it that
they do not send it to them now ? This is a
mystery, which we must leave to be unravelled
at the judgment-seat of the last day. My dear
children, you are to stand before that judgment-
seat. Shall any of these heathen among whom
I dwell, rise up at that awful season — stretch

HURMAFI. 1G5

out their hands towards you, and say, There
stand the children wlio might have sent us the
Bible, but they did not send it ; and now we
must be lost — lost for ever!

CHAPTER XX.

t
burmXh, china, etc., etc.

My dear Children — If you will look on your
map of Asia, you will see, adjoining Hindostan,
at the east, a country called Burmah. This is
another land of idols. Here the " Baptist Gen-
eral Convention for Foreign Missions" have one
of the most interesting and flourishing missions
in the world. The people of Burmah are, if
possible, still further removed from divine
knowledge than the people of India. They
are in reality atheists, or, in other words,
people who do not believe in a creator or pre-
server of the world. But still they worship
gods, who, they say, have become so by acts of
religious merit. He whom they now worship
is called Gaudama, or Boodh. He is reputed
to be the son of the king of Benares, and, if
their history be correct, was born six hundred

166 TALES ABOUT THE HEATHEN.

years before Christ. The Boodhists are all
idolaters. They have many temples erected to
the honor of Boodh and his image. Before this
image they present flowers, incense, rice, betel-
nuts, etc. Like all other idolatrous nations,
the Burmese are very wicked. They do not
respect their females as they should do. They
treat them as an inferior order of beings. They
often sell them.

A very singular custom prevails in that
country. It consists in paying a kind of hom-
age to a white elephant. This elephant is
sumptuously dressed and fed. It is provided
with officers, like a second sovereign, and is
made to receive presents from foreign ambassa-
dors. It is next in rank to the king, and supe-
rior to the queen.

Burmah is the country in which Drs. Judson
and Price, and Messrs. Hough and Wade suf-
fered so much, during the war with England
several years ago. Messrs. Hough and Wade
were the first to suffer. As the ships which
were to make the attack upon Rangoon ap-
proached the city, they were seized and cast
into prison. Their legs were bound together
with ropes, and eight or ten Burmans, armed

BURMAH. 167

with spears and battle-axes, were placed over
them as a guard. They were afterwards put
in irons. The next morning, as the fleet ap-
proached still nearer the city, orders were sent
to the guard, through the grates of their prison,
that the instant the shipping should fire upon
the town, they were to kill them, together with
the other prisoners confined with them. The
guard, on receiving these orders, began to
sharpen the instruments with which they in-
tended to kill them, and moved them about
their heads to show with how much skill and
pleasure they would attend to their orders.
Upon the floor where they intended to butcher
them, a large quantity of sand was spread to
receive the blood. The gloom and silence of
death reigned among the prisoners ; the vast
ocean of eternity seemed but a step before them.
At length the fleet arrived, and the firing com-
menced. The first ball which was thrown into
the town passed, with a tremendous noise, di-
rectly over their heads. This so frightened the
guard, that they seemed unable to execute
their murderous orders. They shrunk away
into one corner of the prison, where they re-
mained quiet, until a broadside from one of the

168 TALES ABOUT THE HEATHEN.

ships made the prison shake and tremble to its
very foundation. This so alarmed them, that
they burst open the doors of the prison and fled.
The missionaries, with the other prisoners, were
then left alone. Their danger, however, was
not at an end ; but as Grod had protected them
thus far, he continued to protect them until
they were set at liberty, and allowed to preach
the Gospel again to those perishing heathen.
Drs. Judson and Price were also imprisoned,
and suffered much ; but they, too, were preserv-
ed and delivered. The accounts of their suf-
ferings are so long, that I cannot now relate
them all to you. You will find them in the life
of Mrs. Judson.

After the war was over, the missionaries
were permitted to go everywhere to proclaim
the name of the Saviour ; and their efforts have
been very much blessed, especially among the
Karens. It will be impossible for me to give
you an account of their many labors, and of the
many tokens which they have received of God's
favor towards multitudes who have become
followers of the Redeemer. Suffice it to say,
that more than six thousand have been received
into tlie Christian church. One of the native

riii.NA. 169

teachers not long since baptized, on one occa-
sion, three hundred and seventy-two persons.

Adjoining Burmah, is China, a country con-
taining more than three hundred millions of
people, about twenty times as many as there
are in the United States of America. It is a
country filled with idols. Many of the people
earn their living by making and selling these
idols. There are many shops where they are
sold, or repaired when they become broken or
defaced.

The females in that country are in a very
degraded state. They are the slaves of their
husbands, and live and die in the greatest igno-
rance. Any attempt to raise themselves to the
level of females in Christian lands, is consid-
ered as very wicked. The little female child
is tortured from her birth. You have, per-
haps, heard that the women of China have
small feet. These are made small by a very
cruel practice — by putting bandages of cloth
so tightly around them, that they cannot grow.
Many women have feet not larger tlian those
of an American infant of one year old. Mr.
Doty, missionary to China, says, that he was
acquainted with a little girl whose mother

170 TALES ABOUT THE HEATHEN.

had bound up her feet so tightly, that she cried
two or three hours every day, on account of
the great pain which she suffered.

With such little feet, you may well suppose
that it would be very difficult for the women
to walk. It is so. They limp and hobble
along, just as if their feet had been cut off, and
they had to walk on stumps.

The Chinese do not count their daughters
among their children. Mr. Doty says, he one
day asked his Chinese teacher how many chil-
dren he had. He replied, that he had several.
'^How many of these," he then inquired, " are
daughters ?" '• We do not count our daughters
among our children," he answered. " I have
three daughters, but we Chinese count our
sons only as children."

When this missionary was in a Chinese vil-
lage, where he had never been before, a man
called to see him, bringing with him two pretty
little girls, neatly dressed, about six and seven
years old. He said that they were his daugh-
ters, and that he wished to sell them. Mr. Doty
refused to buy them, as it was wicked to buy
and sell children ; but he told him, that if he
would commit them to him, he would take

INFANTICIDE. 171

them home witli him, and educate them, and
that they might return home after they had
grown. To this proposal he would not con-
sent; but said, that if he would buy them, they
should be his for ever. He could have bought
tlicm both for about twenty-six dollars.

The Chinese -have many schools, but none
for their daughters, as they do not teach them
to read. When they are about thirteen years
old, they shut them up in what are called
"women's apartments," where they remain
until the time of their marriage. Then the
parents sell them to those who wish to have
wives for their sons. In this way, they are
frequently married to persons whom they never
before saw.

Many parents in China destroy their little
girls soon after they are born, or while they are
very small. This they frequently do by throw-
incr them into rivers, or into the sea, after they
have wrapped them up in coarse mats. Tliere
is a little Chinese girl, named Ellen, now living
in Newark, New Jersey, whose father was
about to kill her when she was three weeks
old. An English lady heard of his intentions,
and sent a person with ten dollars to see if she

172 TAl-ES ABOUT THE HEATHEN.

could not be bought. He was offered the ten
dollars, but refused to take them. She sent
ten dollars more. He consented to take the
twenty dollars. This little girl was brought
by this English lady to America, when she was
about six years old. The friends who have her
under their care, are educating her with the
hope that she may go back to China, to tell its
females of the Saviour.

Did you ever, my dear girls, think why it is
that your parents love you, and educate you —
why it is that they try to make you happy,
instead of cramping your feet, shutting you up,
and, perhaps, at last selling you ? It is because
they have the Bible. Then, how anxious should
you be to save what money you can, to buy
Bibles to send to those poor heathen.

As I am now speaking of the destruction of
infants, I would observe, that this crime is com-
mon in other heathen countries. It was quite
common, until lately, in the island of Tahiti,
and other places in the South Pacific Ocean.
When the missionaries of the London Mission-
ary Society went there, many years ago, they
found the females in a very degraded situation.
Mr. Nott, one of these missionaries, declared tha t

INFANTICIDE 17:j

three out of four of the children were murdered
as soon as they were born. He met a woman
soon after this dreadful crime had been abol-
ished, to whom he said, " How many children
have you ?" " This one in my arms," was
her answer. "And how many did you kill?"
She replied, " Eight." Another woman, who
was asked the same question, said that she had
destroyed seventeen. Infanticide, or, in other
words, the destruction of infants, says the Rev.
Mr. AVilliams, was carried to an almost incred-
ible extent in Tahiti, and some other islands.
He writes, " During the visit of the deputation,
G. Bennet, Esq., was our guest for three or
four days ; and on one occasion, while con-
versing on this subject, he expressed a wish to
obtain accurate knowleds^e of the extent to
which this cruel practice had prevailed. Threo
women were sitting in the room at the time,
making European garments, under Mrs. Will-
iams' direction ; and, after replying to Mr.
Bennet's inquiries, I said, ' I have no doubt but
that each of these women has destroyed some
of her children.' Mr. Bennet exclaimed, ' Im-
possible ; such motherly, respectable women
could never have been guilty of so great an

174 TALES ABOUT THE HEATIIEx^.

atrocity.' ' Well,' I added, ' we will ask them.'
Addressing the first, I said to her, ' Friend, how
many children have you destroyed ?' She was
startled at my question, and at first charged
me with unkindness, in harrowing up her feel-
ings, by bringing the destruction of her babes
to her remembrance ; but upon learning the
object of my inquiry, she replied, with a falter-
ing voice, ' I have destroyed nine.'' The second,
with eyes suffused with tears, said, ' I have
destroyed seven;'' and the third informed us
that she had destroyed five. Had the mission-
aries gone there but a few years before, with
the blessing of God, they would have prevented
all this. These mothers were all Christians at
the time this conversation was held."

" On another occasion," says Mr. Williams,
^' I was called to visit the wife of a chief in
dying circumstances. She had professed Chris-
tianity for many years, had learned to read
when about sixty, and was a very active teacher
in our adult school. In the prospect of death,
she sent a pressing request that I would visit
her immediately ; and on my entering her apart-
ment, she exclaimed, ' 0, servant of God, come
and tell me what I must do.' Perceiving that

INFANTICIDE. 175

she suffered great mental distress, I inquired
the cause of it, when she replied, ' I am about
to die.' ' Well,' I rejoined, ' if it be so, wliat
creates this agony of mind ?' ' 0, my sins, my
sins,' she cried; 'I am about to die.' I then
inquired what the particular sins were which
so greatly distressed her, when she exclaimed,
' 0, my children, my murdered children ! I
am about to die, and shall meet them all at the
judgment-seat of Christ.' Upon this I inquired
how many children she had destroyed, and to
my astonishment she replied, ' I have destroyed
sixteen^ and now I am about to die.' " After
this Mr. AYilliams tried to comfort her, by tell-
ing her that she had done this when a heathen,
and during the times of ignorance, which God
winked at. But she received no consolation
from this thought, and exclaimed again, " 0,
my children, my children." He then directed
her to the ''faithful saying, which is worthy of
all acceptation, that Jesus Christ came into the
world to save sinners." This gave her a little
comfort; and after visiting her frequently, and
directing her to that blood which cleanseth from
all sin, he succeeded, with the blessing of God,
in bringing peace to her mind. She died soon

17G TALES ABOUT THE HEATHEN.

after, rejoicing in the hope that her sins, though
many, \Yould be forgiven her. Well may you
exclaim, my dear children,

''" Holy Bible, book divine,
Precious treasure, thou art mine."

Infanticide still prevails in India, but as i
have given a particular description of this
crime in my Sermon to Children, on the Con-
dition of the Heathen, T will here say nothing
farther on the subject.

CHAPTER XXI.

THE DUTY OF PRAYING AND CONTRIBUTING FOR THE
SPREAD OF THE GOSPEL.

My dear Children — There is another story
connected v^^ith India, which I might have men-
tioned in my last chapter while writing about
the destrLiction of infants. I will relate it now,
in order that you may be constrained to pray
more frequently for the heathen. Some time
ago, the wife of a native prince had a little
daughter. The father ordered it to be put to

S P R i: A D O F THE (; O S 1' E L. ] 77

death, immediately after it was born. Had it
been a son. an heir to tlie throne, he would
have taken great care of it. A second, a third,
a fourth, a fifth little daughter was born. All
these were also put to death by the command
of the father. When a sixth little daughter
was born, the mother's heart yearned over it.
" I cannot part with it," said she; " I will have
it taken away and hid, so that the king may
know nothing about it." This was done, but
the poor mother never dared to send for her little
girl. She never saw her again, but died some-
time after.

Many of the little girls in India are very
pretty. They have. dark eyes, and sweet, ex-
pressive countenances. This little child grew
to be a very beautiful girl ; and when she was
eleven years old, some of her relations ventur-
ed to bring her to her father. They thought
that he would be struck with the sight of his
sweet child, and that he would love her for the
sake of her mother who had died. The little
girl fell at his feet and clasped his knees, and
looked up in liis face and said, " My lather."
And what do you think that father did? Do
you think that he took her up in his arms, and

S.Mirtder'j T:.les. ] 2

178 TALES ABOUT THE HEATHEN.

kissed her? No. He seized her by the hair
of her head, drew his sword from his belt, and
with a single blow took off her head.

Now, my dear children, do you not think
that you ought to pray for the poor heathen —
to pray that God will send the Gospel to them ?
I want to tell you of a little boy who heard me
preach some time ago about the heathen. One
night he said his prayers, and went to bed.
After he got into bed, he said to the nurse, "I
have forgotten to pray for the heathen, and I
must get out of bed and pray for them." The
nurse then told him that it would not be neces-
sary for him "to get up, as he could pray for them
while in bed. " No," said he, " I must get
out of bed and pray for them." And the dear
little boy would not rest until he got out of bed
and prayed for them. Now I want all of you,
my dear children, every morning and evening,
to kneel down and pray for the heathen, as this
little boy did. And I want you to do some-
thing more. I want you always to be punctual
in attending the usual monthly concerts of
prayer, provided there are no juvenile monthly
concerts to which you can go. I have long
wished to see juvenile monthly concerts of

SPREAD OF THE GOSPEL. 179

prayer established. They would be very inter-
esting, if I am to judge from the account of
one which I some time ago received from a

friend of mine, the Rev. Mr. V . I will

give you some extracts from his letter. He
writes, " According to promise, I send you an
account of the first children's monthly concert,
so far as I can learn, held on Long Island.
As notice was not given either in the church
or Sabbath-school, the attendance was smaller
than it otherwise would have been. Still, about
sixty interesting children attended. After a
few remarks concerning tlie object of the meet-
ing, by the superintendent of the Sabbath-
school, they sung with melting eyes the hymn
that describes the wretched heathen mother
casting her lovely babe into the jaws of the
monster of the Ganges. Prayer then was made,
of about two or three minutes in len2i;h. Then
I gave some of the most affecting accounts of
the cruelties and ignorance of the heathen, as
related by the devoted Williams, that martyr
missionary. Their silent attention and sub-
dued countenances told that their hearts were
with the wretched idolaters. After having thus
spent about ten minutes, the children sung in

180 TALES ABOUT THE HEATHEN.

a sweet manner, a hymn — a prayer for those
laboring: amid the heathen :

" When worn by toil, their spirits fail,
Bid them the glorious future hail ;
Bid them the crown of life survey,
And onward urge their conquering way."

"After which, two resolutions were passed,
unanimously, by the children. First, that they
will each one attend the monthly concert of
prayer regularly, when able, and bring with
them all their companions whom they can per-
suade to come.

'' Secondly, that they, with the children of

the various schools of W , will constitute

a life member of the W Bible Society.

Some of the smaller children had brought their

little Bibles to give them to , that he might

carry them to the poor children of the heathen.
But when informed that the heathen could not
understand English, they determined to raise
money, and send it out to purchase Bibles for the
children. This interesting meeting was closed
by prayer, the doxology, and benediction."

But not only can you pray for the heathen,
you can give something to send the Gospel to
them. Do you say that you have no money to

SPREAD OF THE GOSPEL. 181

give? But cannot you earn some? Many
young persons have done so. One of whom I
have read, says, *' Besides supporting a school
in Ceylon, we are going to support five Chinese
boys. I earn six cents a week for not using
tea, one for not using sugar, and three for not
using coffee."

Another says, " I, with three others, have
been making matches to the amount of ten
dollars, and should have made more, but the
people are pretty well supplied. I am going to
dig my father's garden, and my mother is going
to give me a quarter of a dollar for digging it,
which I shall give to the missionaries. I am
croin^y to do all I can, and to earn all I can,
and save all that I have, to support the mis-
sionaries."

Another says, " I am going to leave off buy-
ing candy." What is that? Can little girls
and boys do without sugar-candy ? 1 am afraid
that many of you, my dear children, would find
it difficult to go without it. But let me quote
all that this child wrote. " I am going to leave
off buying candy and such little notions, unless
it is necessary, and save every cent that 1 can
set and orive it to the missionaries."

O CD

182 TALES ABOUT THE HEATHEN.

Now, my dear children, I do think that if
you would save some of those cents which you
spend in buying candy, fire-crackers, and sim-
ilar things, and buy Bibles and tracts for the
poor heathen, you would do much more good
with them.

I want to tell you about a little boy who
belonged to one of my schools in Ceylon, who
has, as I hope, gone to heaven through the
means of a tract which cost only two or three
cents, and which was the cause of his coming
under my care. After he had attended preach-
ing for some time, he begged me to admit him
to the church. As he was quite young, not
eleven years old, I was afraid to receive him.
This feeling, perhaps, was wrong. He never
joined the church on earth. He has, however,
I hope, gone to join the church in heaven.
When he was about eleven years of age, he was
attacked with the cholera and died. In this
country, when children are very ill, the father
or mother will catch up a cocoa-nut or a few
plantains, and run off to the temple, and say,
*' Now, Swammie, if you will cure my little boy
or little girl, I will give you this cocoa-nut, or
these plantains." The mother of this boy saw

SPRCAI) OF THIv GOSPFI,. 183

that he was very ill, and she told him that she
wished to go to make oflerings to one of her
idols, in order that he might get well. But he
requested her not to do so. "I do not worship
idols," said he ; '' I worship Christ, my Saviour.
If he is pleased to spare me a little longer in
the world, it will be well ; if not, I shall go to
him." The last words he uttered were, " I am
going to Christ the Lord."

Now when you think about this little boy,
I want you to ask yourselves, whether it is not
better to give two or three cents to try and save
the soul of some poor little heathen boy or girl,
than to spend them in buying candy, and other
useless things.

But I must tell you about a little girl whom
I saw some time ago, who refused to buy candy
while there are so many heathen without the
Bible. Her father is a sea-captain. Being ab-
sent from home, he sent her five dollars to buy
candy, or any thing else which she wished. As
this little girl had heard about the heathen, she
determined to throw all her money into the mis-
sionary-box, instead of spending it for her own
pleasure. The mother, on learning her inten-
tions, asked her if she would not like to spend

184 TALES AHOU'I THE li E J. P H E N .

a part of it for candy, and similar things. She
replied, that she would not, and in due time she
put her five dollars into the missionary-box.
Not long after this, she was attacked with a
severe toothache. The mother proposed that
the defective tooth should be extracted. The
little creature, for she was only about eight
years old, dreaded the operation, and seemed
at first to be backward about having it per-
formed. To encourage her to submit to it, her
mother offered her twenty-five cents. This
little girl did not then begin to reason. Now, if
I can only get those twenty-five cents, I can
buy a doll, or I can buy some sugar-candy ;
but she reasoned thus. Now, if I can get those
twenty-five cents, I can go and put them into
the missionary-box. So she said to her mother,
I will go and have the tooth taken out. The
tooth, however, ceased to ache, but still she
wished to have it extracted. Her mother then
interfered, and told her that, as it had ceased to
ache, it might be well for her not to have it
drawn until it ached again. The little girl,
however, persisted, saying, that if it v^^ere not
taken out, she could not get the twenty-five
cents to devote to the missionarv cause. She

SPREAD OF THE GOSPEL. 185

therefore went to the dentist's, submitted to
the operation, received her twenty-five cents,
and went and threw them into the Lord's treas-
ury. Was not that a noble little girl ? Doubt-
less you will all say she was.

I must tell you about a noble little boy also.
Some time ago, I was preaching to the children
of Canandaigua, in the western part of New
York. After I had preached there, I went on
to Rochester. Returning from that place, T
met with a lady in the cars, who told me as
follows: "After you had preached in Canan-
daigua," said she, " a young lady there, who
had lost her mother, and who had six or seven
or eight of her brothers and sisters under her
care, formed them into a missionary society."
Oh, I wish that all the dear children in America
were formed into missionary societies. After
she had done this, she asked her little brother
how he was going to get money to put into the
missionary-box. " By catching mice," said he.
His sister gave him two or three cents for every
mouse he caught. Thus it appears, that this
dear little boy was going to throw all his earn-
ings into the Lord's treasury.

But let me toll v->n a little more about the

186 TALES ABOUT THE HEATHEN.

children to whom I before alluded. Another
says, '' In some of the day-schools of this city,
the girls have formed sewing societies, and
make pin-cushions, needle-books, emery-bags,
and the like, and send the money that is raised
from the sale of them to the missionaries, to
be used for the heathen. There are seven Sab-
bath-schools in this town, and in each of them
there is a missionary association ; so that in all
about five hundred dollars are sent from the
Sabbath-schools every year."

Now, my dear girls, I want you to think of
what has now been said about the formation of
sewing societies ; and I want you to ask your
mothers whether they will not allow you to
form such societies, to meet once a week, or
once in two weeks, or once a month to sew, to
get some money to send the Gospel to the hea-
then. Many societies of this kind have been
formed. After I had preached to the children
in one of the churches in Third-street, New
York, the little girls who attend that church
formed such a society. The account which I
received of it is as follows. '' You may remem-
ber, that in your address to our Sabbath-school,
you related instances of little girls knitting,

SPREAD OF TriE GOSPEL. 187

sewing, etc., to earn something for the mis-
sionary-box. The examples which you related
were not lost to the girls of the Sabbath-school.
Immediately they began to talk about forming
themselves into a sewing society, and making
small articles, and giving the proceeds to the
iTiissionary society. They did not stop here,
but went right to work, and soon formed their
society, which they styled the Juvenile Sewing
Society. They are in a very prosperous and
flourishing condition at present. I know not
the amount of funds they possess — they pay a
cent a week into their treasury — but they have
a large assortment of articles already made.
I understand, also, they meet once a week to
sew."

After I had preached at a place called Little
Falls, New York, the girls formed a sewing so-
ciety there. The following account of this so-
ciety, I received from one of its little members.
" When you were here last fall, and told us
how much good little girls had done in having
sewing societies, we thought we would see if
we could not do some good in the world, as well
as they ; and, since October, we have met
weekJv. and by holdinsr a fair, we liave sue-

188 TALES ABOUT THE HEATHEN.

ceeded in raising sixty-two dollars. We hope
it will be the mems of saving some poor hea-
then children."

Now, as I said before, I want you, my dear
girls, to ask your mothers if you may not form
such societies also. Will you think of it ? I
hope you will.

Another of the children to whom I have twice
referred, says, " I can try and save their souls, if
I am not there. I can work for them, and send
some money to you to buy them Bibles, and I
can pray for them ; and if I should save some
souls, 0 how would they thank me. But if I
did not send my money, nor care any thing
about them, and I should not go to heaven, and
they should not, how would they rise up in
judgment against me, and say. If we had had
the privileges that you had, we should not be
here. 0, how thankful we ought to be, that
we Avere not born in heathen lands. 0, if the
poor heathen could only have such privileges as
we have, how thankful would they be ; and if
we were born in heathen lands, I have no doubt
that they would come and tell us about a
Saviour."

T have received many letters from children,

SPRCAD OF THE GOSPEL. 189

breathing the same spirit which is manifested
in the notes I have copied.

One writes, " Last winter I brought in the
wood for mother, and she gave me fifty cents.
I now am very glad that I have not spent it,
as I can give it to you to buy tracts for the
little heathen children of India."

A second writes, " The enclosed fifty cents
my grandmother gave me when I was a very
little boy, for sitting still one hour. Will you
please to use it to furnish the Bible and mis-
sionary to the heathen."

A third writes, " I have always spent my
money for candy and otlier trifles, but since I
have heard about the darkness and misery of
the heathen, I intend to save it all, and put it
into the missionary-box."

A fourth writes, " The enclosed I earned by
knitting. I intended to save it, till I had suf-
ficient to carry me a short journey to see some
of my friends ; but when I heard you tell about
the little heathen girls, I thought I woulil give
it to you, for the poor heathen children."

A fifth writes, " I have enclosed twelve and
a half cents, which my father gave me to go
and see General Tom Thumb. AVhcn I heard

190 TALES ABOUT THE HEATHEN.

you lecture last evening, I came home and con-
cluded to give it to you, and let you buy Bibles
for the poor heathen."

A sixth writes, " I remember, before my
mother died, she used to tell me a great deal
about the children of India, and now she is in
heaven. I think she would like to have me
give my heart to the Saviour, and go and teach
those poor children. I give you some money
that was given to me to see an exhibition,
which I saved to give for such things, rather
than go."

A seventh writes, "You told us that two
cents were the means of converting a young
man. I would give two cents every week, if
it would convert souls to Christ."

An eighth writes, " My mother told me, some
time ago, that every day I recited my lessons
without missing a word, she would give me a
penny ; and not being desirous to spend it, I do
wish you would take it — fifty cents — to the
heathen. It may buy some tracts at the bazaar
or market."

A ninth writes, " We feel sorry for those
poor heathen children. We will try to earn
some money to buy Bibles for the heathen

SPREAD OF THE GOSPEL. IQl

Father has promised us some land to work next
summer, and we think we can raise something
and' sell it to get the money."

A tenth writes, *' Since you were here last
spring, I have saved what I could — one dollar —
for the heathen children, and sliould be glad if
I could do more."

An eleventh writes, " The money which you
will find enclosed, I earned by working for my
mother on Saturday, which I intended to keep
to buy a microscope ; but when I heard you
preach on Sabbath, I concluded to give it to
buy Bibles for the poor heathen children."

A twelfth writes, " The enclosed, five dollars,
was a birtliday present from my father, but
I want to give it to Dr. Scudder, for the poor
little boys in Ceylon."

A thirteenth writes, " Please accept my mite,
by the hand of my brother. I have been keep-
ing it for the purpose of buying a geography ;
but when I heard you preach yesterday, I
thought I had better send it to you, for the poor
heathen."

A fourteenth writes, "I would like much to
become a missionary, as I am named after one ;
I hope I shall be one. I have been saving a

192 TALES ABOUT THE HEATHEN.

dollar to buy myself some books, but concluded
to give it to buy some books for the heathen."
The last two children, whose letters you have
been reading, gave to the missionary cause the
money which they had been earning to buy
books. When you have been earning money
for the express purpose of giving it to the mis-
sionary cause, then you should devote it all to
that cause ; but I would advise you not to do
as did the two children last mentioned. Had
my opinion been asked, relative to the disposal
of their money, I would have recommended
them to give one-tenth, or perhaps a little
more, of the sums they had been earning, to
their Saviour, and to keep the rest to buy their
books. The giving of not less than one-tenth
of all you earn, for charitable purposes, is the
principle which I wish to have impressed fully
on your minds, and I hope you will grow up
under the influence of this principle, and never,
never depart from it. But while I thus speak,
you must not suppose that I wish you to con-
fine yourselves to the giving of one-tenth, when
j^'ou can give more ; I hope you will not give
merely tliis, but one-half, or more, if you can
afford it. Indeed, if you do not go as mission-

SPRKAU OF THE COSPEL. 1*J3

aries to tlie heathen, I want you to make it
your great object to make money for Christy
and to spend it for Christ. 0, if the genera-
tion which is grown, were as anxious to make
money for Christ, and to spend it for Christ, as
they are to make it for themselves, and to spend
it for themselves, or to hoard it up — it may be
for the everlastinsf destruction of the souls of
their heirs — there would be no complaints that
money could not be had to send the Gospel to
the destitute, both at home and abroad.

In my twelfth cliapter, I spoke of the liberal
donations which the heathen of India make for
the support of their religion. In the city of
Calcutta alone, it is supposed that two millions
of dollars are spent every year on the festival
of a single goddess — a festival which lasts only
a few days. A single native has been known
to give, as I before said, more than one hundred
thousand dollars at one time to this festival,
and afterwards thirty thousand dollars yearly.
How vast, then, must be the sums which arc
spent upon all the different festivals of their
gods. Would that we could .see such liberality
among Christians. Would that we could see
the generality of thoni willing to give even one-

194 TALES ABOUT THE HEATHEN.

tenth of their annual income to the Lord. Alas,
what would the heathen say, if they were to
learn how much greater are the sums of money
which they give to their idols, than Christians
give to honor their Saviour ? Would they not
exclaim, It is because Christianity is false, and
heathenism is true, that Christians give so little
for Christ, while we give so much for our
gods ? My dear children, I hope that you will
never allow the heathen to say that the Chris-
tian religion is false, because you do not give
your money for the spread of the Gospel. Will
you not resolve now, that you will, so long as
God prospers you in worldly goods, give at
least one-tenth of all you earn to the Lord ?
Do, my dear children, do make the resolution

NOW.

LABORS AMONG THE HEATHEN. ^JQ

CHAPTER XXII.

PERSONAL LABORS AMONG THE HEATHEN.

My dear Children — You have, perhaps, often
seen Campbell's missionary map of the world.
If not, I want you very carefully to look at it.
I want you to look at the red spots on it, and
think how many millions of people embrace the
religion both of the Greek and Roman Catholic
churches — a religion which is nothing more
nor less than paganism, with a few Christian
doctrines added to it. After this, I want you
to look at the green spots, and think of the
hundred and twenty millions of Mohammedans,
who spurn the name of Jesus as a Saviour,
and who have set up Mahomet as their prophet.
I want you also to look at all the dark spots,
where, with comparatively a few exceptions,
the people are in pagan darkness, without any
knowledge of God and the only Saviour of sin-
ners, Jesus Christ. And in view of all this
darkness — in view of the need of more than half
a million of ministers of the Gospel to preach
the news of salvation to them, I want you, my
dear boys, to ask yourselves whether it mny

196 ■■ TALES ABOUT THE HEATHEN.

not be your duty, after you grow up,* to become
ministers, and go and preach the Gospel to
them. You know that you are bound to do
all the good to others which you can ; and even
if you do not love the Saviour, you are not
released from your obligations to do good. I
would by no means have you become ministers
without giving your hearts to Christ; but this
you are as much bound to do, as you are bound
to do all the good you can to others. If you
are not Christians, I want you, through grace,
to become such, and I want many of you to
become ministers and missionaries. Two of
my sons are now missionaries in India, and four
others, I hope, are preparing to come. And
why should not you also come here, or go to
other heathen lands ? If you can be excused
from coming or going, why may not all Avho
are now little boys also be excused ? In such
a case, there will be no missionaries at all
And you know that this would be very wrong
But I do not merely want many of you, m}^
dear boys, to become missionaries, I want man}
of you, my dear girls, to become missionaries
also. Many little girls and boys have express-
ed a desire to become missionaries. Several

LABORS AMONG THE HEATHEN. 197

little boys who wrote to Mr. Hutchings, one of
my missionary brethren, and several little boys
and girls who have written to me, have said
that tliey would like to be missionaries.

One writes, " I should like to go and be a
missionary, and instruct the poor heathen chil-
dren to love God."

A second says, " I have been selling matches
that I made. I got five dollars — ^just as many
dollars as I am years old. I think I shall be-
come a missionary, and come and help you. I
hope I shall see you again when I come to
Ceylon. Tell the heathen children they must
love God, and be good children. They must
not give the children to the crocodiles, nor
throw them into the water ; and they must not
worship wooden and brass gods. They must
worship the true God, and keep his command-
ments."

A third says, " I like to send money to help
the poor heathen to learn to read the Bible,
and other good books. I think it will be pleas-
ant to sail across the ocean, and teach them to
turn from their idols. I would teach them not
to lay themselves down before the car of Jug-
gernaut, and be crushed to death ; and I would

198 TALES ABOUT THE HEATHEN.

te^cli them not to burn themselves to death on
the funeral pile." '

A fourth says, '' I mean to save something
to send to you, to help support one school.
Should my life be spared, and the way be open-
ed at some future day, I think I should be will-
ing to leave my native home, to go to some dis-
tant land to tell the heathen of a Saviour, whom
I hope I have found."

A fifth says, " If you are ever in want of
money, just please to send on to me, and I will
endeavor to raise all that you want. If I live
to be a man, I hope to be a missionary to Cey-
lon or China."

One little boy wrote to me as follows : "I
have for a long time been saving three shillings,
for the purpose of buying a little racoon, which
I intended to do on Monday. On Sunday I
heard you preach, and thought I would give it
to you to save some poor heathen soul ; and I
hope you will pray for me, that I may become
a minister, and go to India, and preach to the
heathen."

Another writes, '' This is to certify that I,
Charles D. H. Frederick, pledge myself, if God
spares my life, when I get to be a man, and he

LABORS AMONG THE HEATHEN. 199

pardons me through Christ Jesus, I will go and
preach to the heathen."

A little girl wrote me as follows : *' Accord-
ing to my present feelings, I should like to en-
gage in so glorious a cause," as the missionary
cause, " and I hope, when I arrive at an age to
be of use to God, and the poor heathen, to em-
brace so glorious a cause."

Another little girl writes, " I felt very bad
when I heard you tell about the poor heathen
who worship the idols. I could not keep from
weeping, when you told us about ftie man who
came so far to get a teacher to come and tell
the Gospel to his friends, and was disappointed.
I felt very bad Sunday evening ; and on Mon-
day evening I felt that the Lord had given me
a new heart. I felt happy, and sang some
beautiful verses that I learned in one of moth-
er's little books. I have read the Day-springs,
and thought a great deal about the heathen for
two years.

'' I used to think a s^reat deal about bavins:
nice clothes, before I thought so much about
the heathen. My mother told me some time
ago, that she thought she would get me a white
dress when I was ten years old. I am now

200 TALES ABOUT THE HEATHEN.

ten years old, and this evening mother gave
me two dollars to get the dress, or dispose of
it in any way I thought best ; and I wish you
would take it to have the poor heathen taught
about the Saviour. If I live, and it is the
Lord's will, I hope I shall come and help you
teach the poor heathen about the Saviour."

There is a little boy in the city of New
York, who formerly used to tell his mother,
that he meant to be a cab-driver, an^ all she
could say to him was of no avail in making
him think differently. This little boy came
with his mother to hear me preach about the
heathen.

After he had left the church, as he was go-
ing home, he burst into tears, and exclaimed,
'' Mother, I mean to be a missionary to the
heathen;" and so far as I know, he has never
talked about being any thing else since. And
I hope that many of you will never talk about
being any thing else than missionaries to the
heathen.

I am acquainted with a little girl in Ohio,
who has resolved to become a missionary. She
is a niece of Mr. Campbell, late missionary to
Africa. She was not quite four years old Avhen

LABORS AMONG THK HEATHEN. OQ 1

I saw her. AVhen she was eighteen months of
age, she saw the picture of a heathen mother
throwing her child into the mouth of a croco-
dile. She was deeply impressed with the sight.
When she was two and a half years old, she
resolved to be a miissionary, and follow her
uncle to Africa. From this resolution she has
never drawn back. When I was at her fa-
ther's house, she was asked if she would not go
to India. She replied, that she would not go
to India, but to Africa. She was asked why
she wished to go to Africa. " To teach the
heathen," was her answer. "Wliy should you
teach the heathen ?" " Because they worship
idols." Her mother told me, that ever since
she began to get money, she has contributed to
the missionary cause ; and this money has
generally, if not always, been earned by some
act of self-denial on her part. I hope that
many of you will feel just as tliis little girl
felt, and do just as she did.

When I was in America, I used continually,
when preaching, to ask the dear children
whether they would not become missionaries.
I used also to beg them to write down what I
had asked them. Many comj)lie(l with my re-

202 TALES ABOUT THE HEATHEN.

rjuest. "While I was at the Avon Springs, one
of the daughters of a physician there, not only
wrote it down, but gave me what she had
written. The following is a copy of what she
wrote.

Qy^nc/t^ ^o ne/^i. ^1^771 wnen Q^ a77t ntota7Z.

Could I raise ray voice loud enough to reach
America, I would beg of you to write down
the following sentence : Dr. Scudder asks me,
to-day, whether I will not hereafter become a
missionary to the heathen. Perhaps you will
write it down immediately.

Now, my dear boys, if you will come out to
India, or go to Burmah or China, to tell the
heathen of the Saviour, you may, with the
blessing of God, do as much good as Swartz
and Carey, and others have done. And if you,
my dear girls, will do the same, you also may
do much good. This will appear from what I

l.ARORS AMONG TIIK linATHKN. 203

am going to tell you about a little girl in Cey-
lon. This little girl belonged to the board-
ing-school at Oodooville. She early gave her
heart to the Saviour, and joined the church
when she was thirteen years old. I should
like to know if there are any of you who have
not followed her example. If so, this is not
right. My dear children, it is not right. Shall
this little girl, in a heathen land, a land filled
with idols, give her heart to Christ; and you,
in a Christian land, a land of Sabbaths, and
Sabbath-schools, and Bibles, not give your
hearts to him? This is not right. You know
that it is not right.

But let me go on with my account of the
little girl. After she had joined the church,
she wanted to go and see her mother, who was
a heathen, for the purpose of conversing with
her about her soul's concerns. Now, in this
country, when children who have been absent
from their parents for any length of time go
home, the mother spreads a mat down on the
floor, and tells them to sit down upon it, add-
ing, that she will go and cook rice for them.
They have no seats to sit on, as you have in
America. AYell, this little girl went home.

204 TALES ABOUT THE HEATHEN.

When her mother saw her, she was very glad ;
and after she had spread a ixiat for her, and
told her to sit down, she said that she would
go and cook rice for her. The little girl told
her that she was not hungry, and did not wish
to eat, but wanted to talk with her. '' Yon
cannot talk with me," said her mother, " un-
til I have cooked rice for you." " Mother,"
said the little girl, "you worship idols, and I
am afraid that you will lose your soul, and I
want to talk with you about Jesus Christ."
The mother became quite angry with her, and
rebuked her. But still the little girl continued
to talk with her about her soul. The mother
then became so angry, that she told her to be
silent, or she would punish her. The little
girl replied, " Mother, though you do whip me,
I must talk to you about Jesus Christ," and
she burst into tears. The mother's heart was
broken. She sat down on the mat, and her
little daughter talked with her, and prayed
with her. After this the little girl was so
trojibled, fearing that her mother's soul might
be lost, that she was heard praying for her
during all parts of the night. And God heard
her prayers. Her mother forsook her idols,

LABORS AMONG THE HEATHEN. 205

and became a Christian, and her conversion
was followed by the conversion of one or two
others. Now, my dear little girls, if you will
give your hearts to the Saviour, and in due
time come here, or go to other heathen lands,
and tell the people of a Saviour, you may, with
the help of the Holy Spirit, be as useful as
this little girl was.

Female missionaries have done much erood
among the heathen. I mentioned an instance
on page 88, to prove this. Let me mention
another instance more.

In the year 1838, an Englisli lady. Miss
Aldersey, went to the East, at her own ex-
pense, to promote female education among the
Chinese. At that time, she could not go to
China, as that country was not open to mis-
sionaries. She therefore went to Java, where
there was a colony of Chinese. Here she hired
a house, and collected about twenty-five girls,
whom she clothed, and boarded, and taught.
The Lord blessed her labors, and several of
these girls were hopefully converted. AYhen
their parents saw that they would no longer
worship idols, they became much opposed to
the school, and some of them took their daugh-

20G TALES ABOUT THE HEATHEN.

ters from it. In the year 1842, God opened
the door for the entrance of the Gospel into
China. This missionary then broke up her
«chool in Java, went to that country, and re-
sided in the city of Ningpo. Of the girls who
had become Christians while under her care,
two were much persecuted by their parents.
They were whipped and beaten, with the hope
that they would again return to their idols ;
but all the efforts which were made to induce
them to forsake the Saviour were in vain.
They declared that they would sooner die than
forsake him. When their parents saw that
stripes and blows were of no avail, they deter-
mined to marry them to men who were much
devoted to their idols. This stratagem, they
thought, might succeed in destroying all their
interest in their new religion. Here, however,
they were again foiled. The girls became
alarmed, and fled from their parents. An
English gentleman, but who was not a pro-
fessor of religion, felt deeply interested for
them, and assisted them to get on board a
ship going to Batavia. Here they were pur-
sued, but escaped from the pursuers by going
on board of a ship which sailed for Singapore.

SUCCESS OF MISSIONS. 207

From Singapore they sailed for China, where
they were permitted to join the old friend who
had been the means of their conversion. Tliis
lady collected a school at Ningpo of more than
tliirty girls. Thus you see how much good
female missionaries have done by going to hea-
then lands. And are none of you willino- to
follow their example ? Are none of you will-
ing to say, Here am I, Lord, send me*?

CHAPTER XXIII.

SUCCESS OF THE GOSPEL IX INDIA AND CEYLON.

My dhar Children — I have told you that
India is a very dark land, but there are a few
bright spots in it. Throu2:h the blessino- of
God upon the prayers of his people in Christian
lands, and upon the^:)rayers and labors of his
missionary servants, many of the heathen of
India and Ceylon have forsaken their idols, and
are now enlisted under the banner of Jehovah
Jesus. In the Travancore and Tinnivelly dis-
tricts, to say nothing of the success of the Gos-
pel in other places, thousands and tens of thou-
sands of the people have embraced Cliristianity.

208 TALES ABOUT THE HEATHEN.

In hundreds of villages where but a few years
ago the name of Jesus had never been heard,
it is now known and adored.

You have often heard of Ceylon. If you
will look at the map of Hindostan, you will
find it close to that country. Here Christian-
ity has begun to prevail. This island is two
hundred miles long, and in some places quite
wide. A large part of it is covered with what
is called jungle. Jungle and wilderness mean
' the same thing. In this jungle there are many
wild beasts, such as elephants, bears, wild
hogs, and buffaloes. In it also, there are men,
women, and children, running wild, just like
the wild beasts. This people are called Ver-
ders, or wild people. They wear scarcely any
clothing. They have no houses. When it
rains, they creep into holes, or go under ovej-
hansfino; rocks. Their beds consist of a few
leaves. Sunk almost to the level of the brute,
they live and die like their shaggy companions
of the forest. Even upon these the Gospel
has tried its power. More than fifty families
have settled down, forming two pleasant, and
now Christian villages. They have school-
masters and Christian teachers.

SUCCESP OF MISSIONS. 209

I must give you a description of two revi-
vals of religion which occurred while I was in
the island of Ceylon, in the year 1833. Before
those revivals took place, there was no partic-
ular manifestation of much seriousness at any
uf our stations. It was in the month of Octo-
ber of that year, that we began to feel that we
must labor more, and pray more for the con-
version of perishing souls. A protracted meet-
ing was spoken of, and it was determined that
one should be held at our seminary in Batti,
cotta — a seminary which was established for
the purpose of raising up a native ministry.
On the morning of the day in which the meet-
ing was commenced, Mr. Spaulding and myself
went to that station to assist Mr. Poor, the
principal of the seminary, in laboring with the
students. In these labors we spent five days.
It was good to be there. No sooner had we
begun our exercises, than a blessing from on
high was experienced. The windows of heaven
were opened, and the Holy Ghost descended.
This was evident from the spirit of prayer
wliich was poured out upon the pious students
of the seminary. They were lieard " a great
wiiile before day'' pleading, in their social cir-

:ji0 TALES ABOUT THE HEATHEN.

cles, that God would have mercy upon their
impenitent companions, and bring them into
the kingdom of his grace. We trust, also, that
a spirit of prayer was given to those of us who
took a prominent part in the meeting. At the
termination of our exercises, with the excep-
tion of a few lads belonging to a Tamul class,
who had lately been admitted to the seminary,
there was not, so far as I know, an individual
connected with it, who was not humbled at
the foot of the cross, either to lie there until
healed of his wounds, or to show, if he perished,
that he must perish under circumstances of a
very aggravated nature.

After we had finished our meeting at Batti-
cotta, we went to the female seminary at
Oodooville, to hold similar meetings. Before
we reached that station, the church-members
there, after having heard what Grod was doing
at Batticotta, became very much aroused to
pray for the influences of the Holy Spirit to
descend upon the impenitent in their seminary
also. Soon after we reached the station, we
'held a meeting with the girls. Some of them
were then deeply concerned for the salvation
of their souls ; but it was not until "Wednesday

SUCCESS f)F MISSIONS. 211

afternoon, that we knew how powerfully the
Spirit of God had been at work. The meetins:
which we held with the seminarists, at that
time was one of the most solemn meetings
which I ever attended. One of them, a girl of
high caste, and of a very good family, said to
her companions in that meeting, " My sisters.
I have been a proud one among you. I hope
that if you ever see me proud again, you will
tell me of it. I used to tell the missionaries,
that I had given myself to the Saviour, but I
had not done it." Another of the girls burst
into tears, and cried out aloud. As she could
not restrain her feelings, and did not wish to
disturb the assembly, she arose and left it.
She retired to one of the prayer-rooms adjoin-
ing the seminary, there to weep alone. She,
however, was not left alone. Mr. Poor, one of
my missionary associates, followed her, and
endeavored to administer the consolations of
the Gospel to her ; but she refused to be com-
forted. All her distress seemed to arise from
a single source. '' I told you a falsehood,"
.said she, " last Monday, in saying that I liad
dedicated myself to the Saviour, when I had
not." Perhaps she thought at that time, that

212 TALES ABOUT THE HEATHEN.

she had thus dedicated herself to the Saviour,
but afterwards found that she had deceived
herself. In this v^Tetched state of mind, she
continued until half-past ten o'clock that night,
when she came into Mr. Spaulding's house,
where I then was, and wished to know what
she must do to be saved. She was told, as she
had often been told before, that she must dedi-
cate herself entirely to her Saviour. She went
away, and returned the same night at about
half-past eleven o'clock, saying, that she had
found Him.

" Friends, is not my case amazing ?
What a Saviour I have found,"

My dear young friends, are there any of you
who have never given your hearts to Christ?
If so, let me entreat you to follow tjie example
of that dear little girl of whom I have now
been speaking. She found it to be necessary
to give her heart to the Saviour, and I hope
that she did give it to him. 0 that you too
might give up your hearts to him. Alas, if you
do not, you must soon go down to eternal burn-
ings, where you will be constrained to cry out.
Lost, lost, lost for ever ! Be careful, my dear

SUCCESS OF MIHSIONJ*. 213

children, 0 be careful that this young girl docs
not rise up against you in the last day, and
condemn you. She must do so — she will do so,
if you do not, like her, choose Christ as your
portion. But I am digressing, and must go
back to the point I left.

The next day, one of our missionary sisters,
who had lately reached Ceylon from America,
came to Oodooville, to witness the nature of
the work which she heard was in progress at
that place. As she was entering Mr. Spauld-
ing's house, she was met by one of the most
consistent church-members of the seminary,
who declared that she had lost her hope of be-
ing a Christian. Perhaps this church-member
was disposed to write bitter things against her-
self, because she did not feel all that warmth
in religion which marked the conduct of those
who, at that time, were indulging the hope
that they had passed from death to life. After
the sister to whom I alluded had been in the
liouse a little while, she requested Mrs. Spauld-
ing to allow her to have an interview with
such of the girls as were entertaining a hope
of their interest in the Saviour. These were
twenty-two in number. This interview was

214 TALES ABOUT THE HEATHEN.

granted. As she knew nothing about the
Tamul language, I acted as her interpreter.
Through me, she requested the girls to give a
statement of their feelings. One of them arose,
and said, " I feel as happy as an angel. I feel
joys that I can express to no one but my Sav-
iour ; and I am just as certain that my sins are
forgiven, as if I had sent up a karduthaase," that
is, a letter to heaven, " and received an answer
to it." Another of the girls said, that the
missionaries had often talked with her about
her dedicating herself to the Saviour, but that
she did not then know what it meant. '' I now
know," added she, '' what it means, for God
has taught it to me." Another of the girls
said, '' Though they put me in the fire, I will
never forsake the Saviour."

Now, my dear children, I must bid you fare-
well. Probably I shall never see you, unless
you come to this heathen land, until I meet
you at the judgment-seat of Christ. If you do
not become missionaries, most of you will prob-
ably die, and be buried where you now are.
Probably I shall die in this heathen land. But
we shall not always sleep in our graves. Af-
ter a little season, the archangel's trumpet will

SUCCESS OF MISSIONS. 21-3

sound, and you in America, and I in India,
shall bear his voice proclaiming. Awake, ye
dead, and come to judgment. And we shall
all at once rise from our graves, and stand be-
fore our Judge, And where shall I then see
you ? Shall I see any of you on the left hand
of Christ, and hear him say, '' Depart, ye
cursed, into everlasting fire, prepared for the
devil and his angels?" 0, if I should hear
that dreadful sentence pronounced against you,
how would my heart die within me. How
could I bear to hear it. Oh, I could not — I
could not bear to hear it. My dear children,
if you are yet out of Christ, I entreat you, at
this very moment^ to lay down this book, and
throw yourselves at the feet of your Saviour.
Tell him, that you are lost sinners, deserving
to be cast into everlasting burnings. Tell him,
that though you have been wicked children,
you will leave off your wickedness, and be his
for ever. Plead with him, with as much ear-
nestness as a drowning man would plead with
you to save him, to give you the influences of
his Holy Spirit, to create within you a clean
heart, and renew within you a right spirit,
without which you are eternally undone ; and

216 TALES ABOUT THE HEATHEN.

continue to plead, until he pardons you, and
receives you as his children. By all the suf-
ferings of the Son of God, by all the joys of
heaven, by all the torments of hell, by the
solemnities of your dying bed, by the value of
your immortal souls, ivhich^ if once lost^ must
be lost for ever, I beseech you thus immedi-
ately to throw yourselves at his feet, and plead
with him to make you his. Neglect this duty —
neglect giving yourselves to Christ, even for
one minute, and it may be, that you will be
lost, vea. LOST for ever.

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